he erre from the sense of the Holy Ghost the Scripture is no Scripture if it be believed in a sense contrary to the Scripture to him who so believes and so his faith is no faith but a vaine night-phancie and seeing the word of God gives us but one faith and one truth and one Gospel if interpretations be left free to every man these Libertines gives us millions of faiths with millions of senses and so no faith at all Secondly They give us two decisions one made by God and another by the Church contrary to Gods that has no rule but every mans private judgement and free phancie as if the decision of controversies made by the Church in Synods which we suppose is not divided from that of Gods were some other thing then the decision of the Holy Ghost speaking in the word and declared by the Church in a ministeriall way and if it be any other than this it is not to be received nor a lawfull decision ministeriall of a Synod but to be rejected Thirdly if there be no need of a decision to expone the word because the word is clear if we wrong the word of God if we think our words are clearer that Gods it is true if we had eyes to see and apprehend the minde of God in his word without an interpretation then all ministerie and proaching of the Gospel is cried downe by this what have any to doe to expone the first principles of the Oracles of God to the Hebrews c. 5 â— or what need they teach exhort preach in season and out of season What needeth the Eunuch a teacher or Cornolius Peter or Saul Ananias to teach them had they not the Scriptures if Timothie the preachers that speake the word of the Lord to the Hebrews Philip Peter Ananias think their words clearer than the word of God they doe a great injurie to the word of God or if they beleeved their words were clearer than the words of Esaiah and the Prophets and they did that which was not necessary if they opened and expounded the Prophets and decided controversies for they should have acquiesced to the decision of God as it lyeth in the Scripture and not have preached but read the Prophets and left it free to the hearers to put on the words of Scripture what interpretation and sense they thought best Fourthly That no Confessions ought to be but in expresse words of Scripture shall free all one and consequently all Churches from obedience to that which Peter commands 1 Pet. 3. 15. Be readie alwayes to give an answere to every man that asketh you a reason of the hope that is in you with â—â—eeknesse and fear When Stephen Acts 7. and Paul Acts 26. were accused of heresie and speaking against Moses and the semple they made a confession of their faith not in words of Scripture but in deductions and necessary consequences drawne from Scripture and applyed to themselves and these in Nehemiahs time who wrote and sealed or subscrubed a Covenant did not write and seale the expresse Decalogne and ten Commandements 〈◊〉 the words of the Covenant of Grace I will be thy God and the God of thy seed but entered into a curse and into an Oath to walke in Gods Law which was given by Moses the servant of God and to observe and to doe all the Commandements of the Lord our God and his judgements and his statutes and that say they we would not give our daughters to the people of the Land nor take their daughters for our sons and if the people of the Land bring ware or victuals on the Sabbath day to sell that we would not buy it of them Nehemiah c. 10. v. 29 30 31 32 33 34. c. compared with Nehe. c. 9. v. 38. Which words are not a confession nor Covenant in expresse Scripture save that they are historically insetted in the Cannon of the Scripture by the Holy Ghost In which sense the law and decree of Nebuchadnezzar Daniel 6. And of other heathen Kings as Daniell 3. 29. 30. Ezra 1. 2 3. c. 7. 11 12 13 14. c. Are Scriptures but they are not the expresse words of the Law for there is nothing in the expresse Law touching the Sabbath of not buying ware and victual from the heathen of the land that Nehemiah speakes of which warranteth us to enter in the like Covenant and make the like Confession of faith to defend and stand to the Protestant Religion and that Christ was God and man and man in one person and that we shall not buy ware or victuals from the Anabaptist and Familists of England who trample on the Sabbath day though these be not expresse words of Scripture It is true Libertines say men have made Apologies and confessions of faith for their own defence as Steven and Paul but they injoyned not these by authoritie and command as a rule of faith upon others and wrote them not as a fixed standard of the faith of others and that warrants no Church to impose a faith upon others Answ 1. This will prove that as one man accused of heresie may publish a confession of his faith which may cleare his innocencie and the soundnesse of his faith to others and remove the scandall according to that of 1 Pet. 3. 15. And by the same reason Independents Libertines Familists Antinomians Anabaptists and all the Sects of England upon the same ground that the Albigenses went upon should by some Confession and Covenant give an account of their faith and hope with meeknesse and feare And what particular persons are obleiged to doe that Churches when they are slandered as unsound in the faith are oblieged to doe and so I looke at a forme or confession of faith as a necessary Apologie for clearing of the good name of a Church defamed with Heresies and new sects but for the imposing of this Confession upon others these others are either Neighbour-Churches or their own Members As concerning neighbour-Churches they have no Authoritie over them Yet may they declare that Familists who say Christ is not come in the flesh are the Spirit of the Antichrist and for these of their own Church if they goe out from them and separate to an Antichristian side after the example of the Apostles and Elders they may command them to abstaine from such and such hereticall opinions and after they have convicted them as perverters of souls proceed to excommunication against them as refusers to consent to the forme of wholesome words as may be prooved from Math. 18. 15 16 17. c. Rom. 16. 17 1 Thes 2. 13 14 15. And other Scriptures as Reve. 2. 1 2 3. v. 13 14 15 16 17 18 19 20. Now that it is not sufficient that they be put to subscribe a confession of faith in onely scripture words is cleare 1. because the Jews will sweare and seale the old Testament in their own sense but their sense makes the old
the Lord instamped his divine Image of making just Lawes upon any nomethetick power of the most free and Independent Kingdome on earth so as the breach of lawfull promises Covenants Contracts which are against the Law of God of nature of nations should or can be the subject matter of any nomethetick power for God gives no power to make unjust decrees The pretended liberty is against the Articles matteâ— and ends of the Covenant a Parliamentary power interposed for the not punishing of deformity as touching many Religions must destroy the commanded nearest uniformity of the one only true Religion 2 Nor can they defend the one onely reformed Religion of Scotland commanding the Magistrate the Minister of God to use the sword against false teachers who give liberty to all Religions 3 Nor can the word of God bee our rule of Reformation except this rule be one and injoyne one only true Religion and forbid tolleration of all others 4 There can be no way so prevailing to promote cherish and foment Heresie and what is contrary to sound doctrine as for publique authority by law to permit it except wee would praise and reward such fleshly wayes 5 The Lord cannot be one nor his name one in both Kingdoms when by Law multitudes of names wayes and Religions are tollerated 6 Many Religions suffered must be contrary to the true religious liberty of Christian States and Churches when men are licenced to professe slavery and bondage to the efficacy and power of errour to beleeve professe and disseminate lies and blasphemies in the name of the Lord. 7 Many false wayes of religions doth in the Scripture argue a change of Gods for these that are no Gods which Heathens doe abhorre Jer. 2. 9 10 11. and a multiplying of Gods according to the number of each Sect and Societie Jer. 2. 28. and a manifest countenancing of Scepticisme of many Gods and of no God since then the Parliament not onely as Christian men but as a Parliament and as Magistrates have sworne the Covenant they must sweare each one of them to defend his owne Religion Familisme Arrianisme Antinomianisme which he beleeves to be the true religion and that as a Magistrate with the sword of God and so to oppose his fellow members with his Parliamentary power how then can the Parliament command others or ingage themselves to the Lord their God to indeavour the preservation of the one reformed Religion in Scotland that we and our posterity may live in faith and love for this is many faiths professedly different and that the Lord may delight to dwel in the midst of us and this is many Gods in the midst of us and that we shall indeavour the extirpation of heresie superstition prorpanenesse and whatsoever shall be found contrary to sound doctrine It is not every Parliament man who by law may be of any Religion oblieged by the oath of God to endeavour the extirpation of the true Protestant Religion since to him who is a Familist and Antinomian it is heresie and contrary to sound doctrine Are not Papists though known Papists to be Judges and Members of Parliament why should they be debarred for their Religion and they must by this oath indeavour the extirpation of Heresies and Hereticks that is of Protestanâ—s 8 The foresaid licentiousnesse is contrary to the indeavour to preserve the Rights Liberties of Parliaments and just power and greatnesse of the King now both King Parliaments and all Rulers have the sword committed to them to defend the Church against Seducers Wolves Hereticks false Teachers and by the sword are to stand against the violation of mercy righteousnesse and the peace of humaine societies and so against such as from meere grounds of conscience serve God in sacrificing their children to God promiscuous use of wives a part of the liberty wherewith Christ hath made us free community of goods robing the just owners of their inheritances and possessions because the word saith the meeke shall inherit the earth lying and denying of our Religion before men For should the Magistrate kil the father whose only conscience nothatred which is the only essentiall ingredient to make killing of our neighbour without lawfull authority that murthering of our brother which by the law of God and Man is punishable with death Deut. 19. 11 12 13. c. 4. 42. c. 19. 4. and the sword of the Magistrate not any hatred I say or desire of revenge towards his sonne whom he loves as tenderly as Abraham did Isaack presseth out of meere religious obedience to God to offer his sonne to God in a sacrifice he should not punish a murtherer but offer violence to the conscience of his father since the word of God condemneth this as false worship not as murther yea as superstitious adding to the Word and as wil-worship Deu. 4. 31 32. Jer 7. 30 31. 9 Divers Religions being contrary to Christ and the one truth of the Gospell of their owne nature raise fire and sword betweene brethren and the mother against the daughter in law and must be a seminary of factions and devisions which is distructive to the unity in our Covenant Micah 7. 5 6. Matth. 10. 34 35. Luke 5. Verse 51 52. Gen. 3 16. 10 By which it cannot be possible we should defend one another in this common cause of Religion except a reconciliation be made betweene the seed of the woman and the serpent 11 And many being of divers Religions must need give themselves to a detestable indifferency and newtrality as touching the Common cause of God Since it cannot be the common cause of God but of Sathan and of forcing conscience by persecution to them Many men yea it s the cause of God to many to hate and persecute the Gospell by this 12 By which meanes every man may resile from this blessed union and conjunction so far must he be from zealous and constant continuing therein all the dayes of his life for Parliamentary authority frees them to imbrace any new Religion contrary to the Protestant Religion 13 And to what Church Sect or Religious societie can the Christian Magistrate be a nurse-father by his office is it not to the one onely true Church of Christ that professeth the sound faith certaine the Scripture saith as the sonnes of strangers shall build the wals of the true Church so Kings shall minister unto her Esay 60. 10. And she must sucke the brests of Kings Esay 6. 16. which evinceth that Kings as Kings are by their Office to doe some princely and royall acts of justice and favour for the good of the true Church and true Religion then must either the King by Office be indifferent and newtrall to all other Religions and Sects which must be inconsistent with his duty as nurse-father to the Church Esay 49. 23. whose part it is that according to his place he take care that the children sucke not poyson for milke or he must be newtrall to all Religions except to
not hypocrisie and sin for this argument may as well prove the Magistrate should neither forbid nor punish murther nor command abstinence from murther to an unrenewed man for an unrenewed man cannot but abstaine from murther in a sinfull way and his abstinence from murther in order to the spirituall Law of God is no better then the oblation of Swines bloud and the cutting off of a dogs head to God Esa 66. 1 2. as is all externall obedience of either Tables of the Law first or second without faith and spirituall inward morall principles and heart-obedience and Mr. Williams cannot answer this argument but by the principles of Anabaptists Familists and Enthysiasts who say all outward Ordinances Ministery Preaching Sacraments yea Preachers and Magistrates who command outward obedience to God are unlawfull now under the New Testament So Mr. Dell denies all Reformation but heart-reformation Other reformation beside this in the heart I know none and Gospel-reformation onely mindeth the reformation of the heart then away with Preaching Laws the Sword Synods Gospel-reformation saith he is inward layes hold upon the heart soule and inner man and changes and renewes that doth not much busie it selfe about outward formes or externall conformity but onely mindes the conformity of the heart for when the heart is right with God the outward formes cannot be amisse Christ saith touching the worship of the New Testament God is a Spirit and they that worship him must worship him in Spirit and Truth he speakes not one word of any outward formes so that God in the Gospel-reformation aimes at nothing but the heart So the father of the Familists impure H. Nicholas If I could give all my goods to the poor c. if I have not love it is not any thing to me that is whosoever hath not Christ he is without God and without righteousnesse in this world I mean the being like Christ which is conceived through the power of the Holy Ghost and not any ceremoniall Christ which one man speaketh to another or promiseth to another through his ceremoniall service which he out of his prudency according to his fleshly minde setteth up O no The worke or begetting of God commeth not so â—lenderly to passe as men now at this time teach each other out of their unregenerate Spirit he meaneth by men now at this time Protestants who conjoyne Pauls planting and the watering of Apollos with the working of the Spirit whereas this Impostor taketh him to the latter and railes against the former as a ceremoniall and fleshly Christ See more of this in Del Theologia Germanica Rise and Reigne of Antinomians Bullinger Calvin Towne the Antinoâ—ian Salâ—marsh Upon this ground Samuel Gortyn right down denies all Magistracy learning books Libraries Lawes and he hath reason so to do for Magistracy because it is a carnall Ordinance cannot produce inward and spirituall repentance therefore Magistrates upon the same ground cannot coerce nor punish hereticks since heresie is a spirituall evill which cannot be remedied by a sword of steal for God onely can enlighten the minde 3. If therefore this argument be good neither can the externall preaching of the word be a lawfull Ordinance for God onely gives repentance the preaching of the Word without the Spirit can but produce a carnall repentance and the Bounder may cry downe all preaching of the word if he but change the word Magistrate into the word Preacher or Ambassadour for this course of Preaching by men may lay a stumbling I speake in his words in every mans way to prophane the things of God by doing them out of obedience to men that are but earthen vessels not to God If he say that is by accident because men look to men as men and not to God whose word men carry So say I mens abstaining from doing violence and murther which the Magistrate forbids may infer God hath given no power to the Magistrate to forbid murther and adultery for men may so prophane the sixt Command and abstaine from murther because the Magistrate forbids it not because God forbids it in the sixt Commandement And the preaching of the word may be art downe errours so long as a man sound in the faith preacherâ— but when there ariseth a corrupt teacher a â—â—araâ—h that knew not Joseph errours shall walke on every side and that not by permission but by commandement Now this is the reasonlesse reason of the 〈◊〉 against the coercive power of Magistrates these men argue ever from the abused power of a Magistrate and from persecution to provâ— hereticks ought not to be punished as if punishing of false teachers were persecution which they can never prove But to goe on That cannot be the way of God which necessarily inferreth the darkeness inevidence and inextricable difficultie of understanding the Scriptures But such is the way of Libertie of Conscience Ergo. The Proposition is clear for if God hath not sufficiently cleared the way to heaven but left a Testament that men may expound to be the pathway to life eternall and the just contrary a pathway to life eternall then shall men know certainly no safe way to life eternall and the Scriptures shall not make men inexcusable contrary to Hos 5. 2. and 8. 12. Psal 19. 7 8 9 10. Ezek. 3. 5 6. Luke 16. 29 30 31. Joh. 20. 31. and 15. 22. 2 Tim. 3. 15 16. Psal 119. 9. Prov. 3. 21 22 23. Deut. 31. 28 29. Matth. 11. 21 22 23. 24. 2. Papists shall be in better case then we for though they say that the Scriptures are darke and obscure and admit of themselves divers and contrary senses so that we cannot bottome our faith on them yet the juridical interpretation of the Church is to men a ground of faith and that is the ground of faith which the Church giveth as the only true sense of Scripture The Assumption is clear because Libertines suppose that the sense of Scripture can be undeniably known to none what is to one saint a ground of faith the just contradicent to another is a ground of faith and what sense to one Saint is an Article of saving faith to another is a damnable Heresie and both are to be tolerated neither corrected nor punished for since neither are infallible neither can deserve rebukes or rods nor punishment civill or Ecclesiasticall because knowing of the word of God in Scripture is not in our freewill but natural and whatsoever sense the word offers to the understanding true or false the man cannot be guilty in receiving the false sense because he is not punishable therefore as Libertines argue and what then should hinder but Jewes may be saved in their sense of the old Testament who yet deny Christ to be come in the flesh nor are they to bee rebuked far lesse to be punished by God or man therefore because 2 Cor. 3. in reading of the Old Testament a vaile
not bottomed or resolved upon these fallible meanes But what Arguments have Bellarmine Stapleton Grâ—â—serus Becamâ—s 〈◊〉 Valentia the Councel of Trâ—nt and other Papists to make good that the Church of sound Catholikes who if they could fill their chaire are of more authoritie then Printers or particular men translators of the Scripture for they lead us from the written word as Mr. Goodwin doth and say the Church giveth authoritie to the word of God and resolve our faith upon the Testimonie of the Church saith Tannâ—rus as the infallible rule of faith on the authority of the Church saith Bellarmine quoad explicationem quoad nos in regard of our beleeving on God not simply revealing but so and so revealing saith Stapleton by his Church c. so as we know not that God hath revealed his truth but by and for the infallible proposal of the Church saith Gregorius de Valentia on the authoritie of the first veritie God revealing himselfe as the principle and first cause of faith saith Ioan. de Lugo and Malderus and on the authoritie of the Church as they are men eminent for Miracles as in that which is first beleeved ut in primo creditum and the only infallible rule of faith say Suarez Aegid Connick Lod. Maeratius And. Duvallius Fr. Silvius Lod. Caspensis All which speak fairer for the credit of faith in words then Mr. Iohn Goodwin who raiseth our faith no higher then the English grammer the Printer the learning and authoritie of men 2. We beleive that Christ is God man not for the authoritie of men and so of the rest of the Articles of our faith because Christ saith Iohn 5. 34. Ye sent unto Iohn and he bare witness to the truth v. 34. But I receive not testimony from men on which word Chrysostome saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I need not saith our Saviour the testimonie of men 〈◊〉 I am God but because ye give more heed unto Iohn and beleeve him to be most worthy of all of credit and ye come to him as a Prophet I speak this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will then receive Mr Goodwins Testimonie who gives us nothing for faith but fluctuation of opinion and some Topick grounds from mens credit learning and authoritie that the Scripture is the Word of God and turnes all our faith into fancie 3. The Scripture resolves our faith on Thus saith the Lord the only authoritie that all the Prophets alledge and Paul 1 Thes 2. 13. For this cause also thanke we God without ceasing because when yea received the word of God which ye heard of us ye received it not as the word of man made of mens credit and learning as Mr. Goodwin saith but as it is in truth the word of God 4. Weak dry and saplesse should be our faith all our patience and consolations of the Scriptures Rom. 15. 4. all our hope on the word of God Ps 119 49 50 52 54 55. all our certainty of faith if it were so as Mr. Goodwin averreth But we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophesie surer then that which was heard on the Mount for our direction and the establishing of our faith 2 Pet. 1. 19. Joh. 5. 39. Search the Scriptures for they bear witnesse of me let them be judge between the Jews and me whether I be the Son of God or no for they beare witnesse of me now if we have no better warrant that the books of the Old and New Testament that we now have to wit the originall of Hebrew and Greek and translations are the word of God then that which is made of the credit of the authority and learning of men then must all our comfort of beleeving be grounded upon this mans and this mans Grammar and skill in Hebrew Greek Latine English aâ—d he is not infallible in any of these And must our lively hope be bottomed on mens credit and learning then for any thing we know on the contrary we have but dreams opinions and at best mans word for the word of God and how is the word of Prophesie a more sure word for these were written and translated prophesies of which Peter speaketh Mr. Goodwin and Libertines who put heaven and Christ and the lively hope of our inheritance to the conjectures of doubting Scepticks could well reply to Peter the word of prophesie cannot be sure for we have no certainty that the Scriptures of the Prophets of the Old and New Testament which we have either Hebrew or Greek copies of are the word of God but undoubtedly Christ appealeth to the Scriptures as to the onely Judge of that controversie between him and the Jewes whether the Son of Mary was the eternall Son of God and the Saviour of the world he supposed the written Scriptures which came through the hands of fallible Printers and Translatours and were copies at the second if not at the twentieth hand from the first copy of Moses and the Prophets and so were written by sinfull men who might have miswritten and corrupted the Scripture yet to be a judge and a rule of faith and fit to determine that controversie and all others and a Judge de facto and actually preserved by a divine hand from errours mistakes and corruptions else Christ might in that appealed to a lying Judge and a corrupt and uncertaine witnesse and though there be errours of number genealogies c. of writing in the Scripture as written or printed yet we hold providence watcheth so over it that in the body of articles of faith and necessary truths we are certaine with the certainty of faith it is that same very word of God having the same speciall operations of enlightning the eyes converting the soule making wise the simple as being lively sharper then a two-edged sword full of divinity life Majesty power simplicity wisdome certainty c. which the Prophets of old and the writings of the Evangelists and Apostles had M. Goodwins argument makes as much against Christ and the Apostles as against us for they could never in all their Sermons and writings so frequently bottome and found the faith on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written in the Prophets as David saith as Isaiah saith and Hosea as Daniel saith as Moses and Samuel and all the Prophets beare witnesse if they had had no other certainty that the writings of the Prophets that came to their hands was the very word of God but the credit learning and authority of men as Mr. Goodwin saith for sure Christ and the Apostles and Evangelâ—sts had not the authentick and first copies of Moses and the Prophets but only copies written by men who might mistake Printers and Translators not being then more then now immediately inspired Prophets but fallibly men and obnoxious to failings mistakes and ignorance of ancient Hebraismes and force of words and if ye remove an unâ—rring providence who doubts but men might
and certainly know that she erreth not in her decisions yea though it fall out she erre not yet ought not to take power to her selfe to command others to beleeve that to be true which she beleeves or to impose silence upon others who cannot in conscience acquiesce to what they command Answ There is some-thing true in this there is a two-fold judgement one saving and Christian common to all by which both shepheard and sheep beleeve and its true of this that the sheepe are no more to stand to the judgement of shepheards thâ—â— the shepheards to the judgement of the sheepe in point of Christian beleeving which sure is common to both shepheard and sheepe for the alone authoritie of God speaking in his word And so the Doctor beleeves not as a Doctor but as a Christian But secondly there is another judgement that is ministeriall officiall and authoritative and this is terminated not on Christian beleeving but supposeth a ministeriall beleeving that what the shepheard teacheth others God revealed to him first and is put forth in a ministeriall and officiall judging either in Synods or in publick Pastorall Sermons and authoritative but ministeriall publishing the will and mind of Christ Mal. 2. 7. They shall seeke the Law from his mouth Heb. 13. 7. 17. That way the people depends upon the Ministeriall judgement of Synods and Pastors but it s most false that Pastors depends on their Ministeriall judgement who are sheepe and that there is a like and equall power in shepheards and sheepe and its false that though the Church beleeves she erres not and doth not erre yet the Church may not command and in Synods Ministerially and with all authoritie rebuke such a pervert soules Act. 15. 22. And that Doctors may not as the Heraulds and Ministers of Christ rebuke men sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be sound in the faith Tit. 1. 12. For Pastors and Synods teach fundamentals of faith ministerially to the people and by hearing of them is faith begotten in the hearers and they may command exhort rebuke with all long suffering 2. Tim. 4. 1 2. 2 Tim. 2. 14. stop their mouthes Tit. 1. 11. and authoritatively enjoyne them silence Act. 15. 22 23 24 25. Act. 6. 4. Though they cannot by reason of an erroneous conscience or a conscience burnt with an hot iron acquiesce to the determination of a Synod Yea though they bee unruly vaine talkers and deceivers they must be commanded to bee silent Nor must the Church and Angels of the Church of Thyatira Ephesus or Pergamus suffer Jezabell to seduce not â—avening wolves to devoure the flock nor their word to eate as a Caâ—ker For this judgement authoritative as it is in the head of the Church Christ as in the fountaine and onely Law-giver so it is Ministerially onely and by way of office in the Elders as the will and mind of the King is in the inferiour Judge the Ambassadour or Herauld not in the people And the people are obleiged to obey those that are over them in the Lord who watch for their soules as those who must give an account But there is no ground to say the shepheards are obleiged to stand to and obey the ministeriall and officiall judgement of the people and of this it is said he that heareth you Ministers of the Gospel not the people heareth me he that dispiseth you dispiseth mee And this is more then a priviledge of order and honor which one Christian hath above another in regard of eminencie of graces gifts and of wisdome experience and age it is a priviledge of office to speake in the name of the Lord and yet it is inferiour to a priviledge of law because the Lord onely imposeth lawes upon the Conscience for it is a middle judgement lesse then Legislative Supreme and absolute over the Conscience this is in none save onely in the King and head of the Church and is Royall and Princely Yet is it more I say not more excellent it not being saving of it selfe as in beleevers than a priviledge of meere honour and order for though it lay no more bands on the Conscience to obtain faith because it is holden forth by men it having no influence on the Conscience because of men whose word is not the formall object of faith yet hath it an officiall authoritie from Pastours which is not meerely titularie so as they may ministerially and officially command obedience to their judgement as far as it agrees with the mind of Christ no farther and when it is disobeyed may inflict censures which private Christians cannot doe and putteth these who disobey under another guiltinesse then if private Christians did speake the same word to wit not onely in a case of disobedience to the second command but in a state of disobedience to the fift command formally as not honouring father and mother where as to disobey that same word by way of Counsel in the mouth of a brother though it be the breach of the fift command also Yet not in such a manner as when we refuse to heare the messenger of the Lord of Hoasts and his judgement as a messenger of God is publique and bindes as publike to highest obedience to the fift command but as it is a judgement of faith common to the Doctor with other Christians it bindes as the minde of God holding faith in the second Commandment what wee are to believe Armmians The word of God is sufficient for the deciding of controversies its cleare what neede it there of decision if men acquiesce to the decision of God as it lyes in Scripture if the word of God expresse the sense of God or if it have need of interpretation why is there not a free interpretation left to every manâ—â— doe we think that our words are clearer than the word of God we doe a â—â—nithic injury to the word of God if we believe that How much better were it if we would nourish peace and concord leaving interpretations free to every man It is most sure to containe our selves within the speaking of the holy Scripture and the forme of words of the holy Ghost and that no man be troubled who shewes himself willing to containe himself within these Answ Here is a meere fluctuation and Septicism even in fundamentals and the faith of them for all interpretation of Scripture is rejected there is no destinction in fundamentals or no fundamentals for in principles of faith that Christ is God and man and dyed for sinners the Scripture is most plaine and what need then of our interpretation then let Arrians and Secinnians beleeve him to be God man and to die for sinners in their sense the Familists in a contrary sense the Georgians in another contrary sense the Papists in a third the Protestants in a fourth and so as many heads as many faiths every sect and man must have some sense else his faith is non-sense and if
decided be true and agreeable to the word of God of necessitie every mans private judgement must goe before otherwise it s an implicite faith Answ That any man should duely and as he ought beleeve and receive the decision of a Synod it must be both true and 〈◊〉 must believe and know that it is true but that it may oblidge him and doth oblidge him whether his conscience be erroneous or no is as true for then this Commandement Thou shalt not kill Honour thy father and thy mother should lay no 〈◊〉 on a man that believes it is service to God to kill the Apostâ—â— as Joh. 16. some doe For no man is exempted from an obligation to obey Gods Law because of his own sinfull and culpable ignorance for we speak not now of invincible ignorance of these things which we are not oblidged to know or believe But if our sinfull and erroneous conscience free us from actuall obligation to be tyed by a Law then our erroneous conscience freeth us from sinning against a Law and â—o from punishment for what ever freeth a man from actuall obligation freeth him also from actuall sinning for all sinne is a doing against a Law-obligation and if so then are none to be led by any rule but their own conscience the written Law and Gospel is not henceforth our rule any more Arminiars The last condition of a Synod is that the subject of a Synodical decision be ever left to a free examination and to a farther free discussion and revise The learned professours of Leyden answer that which is once true and fixed in the word of God is ever true and fixed in the word of God The Arminians reply what is true and fixed in the word of God is â—ver so and ought to remaine so for the word is beyond all danger of erring But what is believed to be fixed and fixed and Ratified in a Synod is not so because it is obnoxious to errour Answ They require that before we come to a Synod where fundamentall truths are Synodically determined we be as a razed table and as cleane paper in which no thing is written and so must we be after a Synod hath determined according to the word of God that is be still Scepticks and believe nothing fixedly and be rooted in no faith nay not in the faith of the fundamentals that are most cleare in the word of God for it is unpossible that we can beleeve the clearest fundamentals as that God created the world and Christ God-Man redeemed it but we must beleeve them by the intervening and intermediation of â—ur own sense or the Churches sense or the sense of some Godly Doctour now because all these senses are fallible and we see Familists put one sense on fundamentals Papists another sense and all private men may doe the like it is not possible that any man can be rooted in any faith at all by this way for all senses are fallible though the scripture giveth clear evident senses yet such is the Hereticall dulnesse of men that reject these infallible senses as false and those others that by their own confession are fallible and so can neither be established by the word nor by the interpretations of men though senses of Scripture rendered by Synods be fallible in the way they come to us because men delivering them may erre yet being agreeable to the word they are in themselves infallible And so the old and new Testament in the way they come to us may be fallible because Printers are not prophets but may miscarry and dreame but it followeth not they are not the infallible word of life in themselves when the Spirit witnesseth to us that God divinitie transforming glory are in these books as a spouse knoweth the hand-writstill lovelinesse of a letter from her husband to be certainly no counterfeit but true though the bearer be a rogue and can deceive Secondly this answer still supposeth that Synods do give senses contrary to the word of God and so we grant they are not onely fallible but false and erroneous and are to be examined of new again in that case but we hold when lawfull Synods convened in the name of Christ doe determine according to the word of God they are to be heard as Ambassadours who in Christs stead teach us and what is once true and ratified in Synods in this manner is ever true and ratified as the reverend professours say and never subject to any further examination and new discussion so as it must be changed and retracted as false For this is to subject the very word of God to retractation and change because a Synod did declare and truely determine it in a Ministeriall way to be the word of God For what Synods determine being the undenyable word of God iâ— intrinsecally infallible and can never become fallible though fallible and sinfull men that are obnoxious to errour and mistakes doe hold it forth Ministerially to others and it is false that we are to believe that what Synods determine according to the word of God we are to believe it is fallible and lyable to errour and may an untruth because they so determine for then when a Synod determines there is but one true God the principle of faith is believed to be subject to Retraction and falshood because a Synod hath determined it to be a truth But the truth is we are to believe truths determined by Synods to be infallible and never againe lyable to retractation or discussion because they are and were in themselves and without any Synodicall determination infallible but not for this formall medium because so saith the Synod but because so saith the Lord It is true new hereticks pretending new light may arise as Math. 24. 24. And call in question all Fundamentalls that are determined that are cleared in former Synods but it follows not but these truths are still in themselves fixed and unmovable as the Pole-star though evil men bring them under a new Synodicall examination as Familists doe now raze the foundations of Christianitie yet Daniel and Christ are Innocent though wicked men accuse them judicially as deceivers nor is it enough that Libertines say it may be the word of God and the infallible word of God which the Synod determineth but it is not so to us we are to believe it with a reserve because we cannot know it so to be But I answer this concludes not onely against a Synodicall determination but against all Scripture and all Propheticall and Apostolicall determinations in the Scripture for that there is one God not three as the Treithits dreame is believed by some to be false by others to be true Yet undenyably it is in it self true that there is but one God nor is it therefore to be believed with a reserve because the Synod hath so determined according to the word of God and this were some answer if we should teach
that men should believe because so saith a Synod But all the mysterie is though a Synod should determine a truth an hundred times according to the word yet if the conscience say it is no truth the determination of a Synod doth not obliedge at all say Libertines because the conscience according to the minde of Libertines is the nearest obleidging rule but any thing obleidgeth not to obedience and faith as it appears either true or good to our conscience for to kill the Apostles appears lawfull to commit adulterie and murther appeareth good to many yet are not men obleidged to kill the Apostles or to commit adulterie Armini If a thing be determined out of the word of God by a Synod then was that thing before determined in the word of God and yet that must be examined in a Synod which is supposed to be decyded in the word what need is there of a Synodicall examination of that which is supposed to be lyable to no errour for so must the word of God be examined Answ What the Bereans heard the Apostle Paul preach Act. 17. 11 12. was the verie Gospel determined in the Scriptures of the Prophets what then needed they try the Gospel or examine what is infallible in private among themselves more then in publick Synods this argument is against the Apostles rule Try all things and try the Spirits whether they be of God or not for sure these rules warranted them to examine Paul Peter and Johns doctrine and Spirits and finding them to be truths decyded in the word to receive them therefore after there is a Scripturall decision it doth not follow that there should not be a Declarative or Ministeriall decision by Synods and by pastours preaching the Gospel For this doth close subvert all Ministery and Preaching and all trying of the Spirits nor is it hence concluded that we examine the word of God as if it could be false but that we are both in private and in publicke to examine and try whether that which is proposed to us as the word of God be the word of God or no But wee examine and suspect the credit of men who may and can lye Secondly but this supposeth that what ever is brought under a Synodicall discussion is false or at least fallible which is a most false principle of Libertines and that nothing which is the word of God should fall under a Synodicall discussion to be tryed which is true thus farre the word of God as it is the word of God is not to be tried nor determined but in reference to messengers who are but sinfull men and can deceive and to our dulnesse and sinfull ignorance there is need that a Ministerie and Synods help us with declarative and misteriall declarations untill we be where they shall not need a Temple And what Libertines say the same said Anabaptists so Buâ—â—inger saith Anabaptists taught that the Evangelist should be recited without words casting it that is without preaching and that every man was free to interpret the Scripture as he will and that the interpretation of Scripture is not the word of God So that the peoples conscience and private sense is their Scripture and rule of faith we need not then Scripture every mans sense is his Rule which yet is not so good divinity as the heathen Melytus accused Socrates of and thought Socrates was worthie to die for that such as the people beleeveth to be gods he believeth to be nothing such but thinketh there be some new Dieties and was it a crime that Socrates thought the peoples lust was no good rule in divinitie Armini All should be admitted to Synods because Religion concerneth the Conscience of all or if it be confusion to admit all to come yet should no decision be except first all the Church be acquainted with the businesse Answ God never appointed all and every one to lay burdene and Directories or Lawes upon themselves as is cleare Act. 15. God keeps ever that order in his Church of some to teach and some to be taught of some to obey and some to be over others in the Lord that before Lawes bee made that concerne the conscience there should be a reference of all made to the people and they acquainted with reasons from the word of God before a decision we shall not condemn but it is nothing against us Armini These that come to Synods ought to be ingaged to be Church or to no Confession But every way free Answ Then such as convened in a Synod in the Church of Pergamus and Thyatira should not be principled in the faith of Christ and his truth against the deeds of the Nicolaitanes with whom fornication went for a thing indifferent or against such as hold the doctrine of Balaam or Jezabel they must all come as indifferent to absolve as to condemn the Nicholaitanes and the false Prophetesse Jezabel But Paul and Barnabus came to the Councell of Jerusalem as Members thereof being fore engaged to condemn Circumcision as not necessary to salvation and had preached against such a necessitie and yet were not byassed Voters in the Assembly and by this reason if Fundamentals be to be established in a Synod and the contrary errours to be refuted when Doctours come to a Synod they must leave faith and soundnesse of faith at home and come to the Synod with purpose to buy and bargain there for a new faith And let all men come thither as Scepticks and Nullifidians and goe so also away believing with a reserve that that the Synod hath determined may be a lie But as Arminians take true libertie of free-will to be an absolute power to doe ill or well stand or fall eternally so they judge that Libertie of prophecying is a Liberty to teach and believe Indifferently either lies or truth heresies or sound doctrine whereas libertie to doe ill in any sense is licentiousnesse not libertie Armini The question is not whether a man when he judges right can erre for who can affirme that but whither either a man or a Church who judgeth rightly according to the word of God have any law or power to command and injoyn others to receive and believe what they have rightly Judged and that without controversie for no man is obleidged to receive and beleive a truth which a Synod unanimously or for the most part hath truely judged because the Synod hath so judged or sayth so Answ But Libertines make such a question for they affirm that a Synod doth never judge so rightly but we must believe what they judge with a reserve and so that what they determine is false or may the next day be false Secondly we conceive that God hath given to some one single Pastour and farre more to a Synod of Pastours and Doctors a power to rebuke teach exhort with all authoritie 2. Tim. 41. 2. To charge Tit. 2. 14. them before the Lord. 1. Tim. 6.
prove that there must bee a God though they be strong enough for the wit of the devill to answer Now for these that are of their owne nature controversall though no truths especially truths revealed and spoken by the God of truth are in themselves controversall or such as can bee opposed yet are there two sorts of truths that are in relation to humane reason controvertable 1. The principles of nature that God is that he is infinit omnipotent just mercifull omniscient c. to be loved served obeyed c. that superiours and parents are to be honoured our neighbour not to bee hurt that wee should doe to others as we would they should doe to us are not of themselves controversall but the practicall conclusions drawne from thence are controversall in regard of our darkenesse as polygamy community of goods all these whether the Saints may rob and spoyle wicked men of their possessions and kill them upon the right and authority of Saintship are of themselves controversall in relation to our nature who acknowledge Scripture to bee the word of God but for supernaturall truths that cannot finde lodging in the sphere or under the shadow of naturall reason such as the doctrine of one God in three persons of the incarnation of two natures in Christ of the imputed righteousnesse of Christ of salvation by beleeving in a crucified Saviour the resurrection of the dead and those that are not knowable but by supernaturall revelation though they be the fundamentalls of the Christian faith yet are they more controversall of themselves then the most part of non-fundamentalls as Joh. Goodwin does rightly observe for nature hath more shadow of reason to cavill and plead against these then any other truths if then no coercive power ought to be used against such as teach errours contrary to the word of God and against fundamentalls because such points are controversall there is farre more warrant to free those from all coercive power who deny all principles of the Christian faith and turne so from the faith that they deny the word of God the bookes of the Old and New Testament to be any thing but phansied fables because they teach things most controversall and so upon the grounds of Libertines one Catholicke toleration is due to all and if any shall turn Jew or Mahometan or Indian or Heathenish in his Religion having been a glistering star in the Firmament of Christianity should pervert the right wayes of the Lord with Elimas the Magistrate hath nothing to doe to punish him though he carry Navies and millions of soules to hell yea nor is he to be rebuked nor declaimed against as a childe of the devill and an enemy to all righteousnesse but with all meeknesse and gentlenesse to be instructed for rebuking of him thus is as unjust since it is not in his power what he thinks or apprehends for truth or what not say Libertines as to command the Sun to shine at midnight CHAP. VII What opinions 〈…〉 BUt are there no far off 〈◊〉 at all to be 〈…〉 not learned men give divers and contrary expositions 〈◊〉 one and the same text of Scripture and hath not the Church suffered errours and erronious 〈◊〉 in godly 〈◊〉 men in all ages even in 〈◊〉 〈…〉 have not implored the sword of the 〈…〉 them though all errours printed and preached hurt the soules of others more or lesse Answ Some errors are about things that God 〈◊〉 indifferent for the time 〈◊〉 opinion and 〈…〉 meateâ— and dayes Rom. 14. 1 Cor. 8. 〈◊〉 in these God gives an indulgence and bidâ— us so long as the date of indifferency in doreth bea with the 〈…〉 1 Cor. 8. you shall not finde that Paul 〈…〉 with the unlimited practise of dayes and meates 〈…〉 and in all cases as for the case of scandall 〈…〉 the practise to the scandalizing of the weake and calleth it soul-murther and here it in like the Church may suffer sinfull ignorances for â—s the Magistrate is not to publish all externals sinnes of infâ—rmity against the second table â—or then humaine societies must be dissolved and 〈…〉 subsist except there be a reciprocall yeâ—lding to the infirmities of men as they are weake and 〈◊〉 as we must not make a man an offender for a word though it bee a hasty and sinful word even in a family where the Lord of the house hath the power of the 〈◊〉 and proportionally in other societies we would heare Solomon saying Eccles 7. 21 Also take not heed to all words that are spoken least thou leave thy servant curse thee So it would appeare that some lower errours that are farre off without the compasse of the ordinary discerning of man and lye at a distance from the 〈…〉 on as fundametals and Gospell promises lye heard the heart of Christ may bee dispensed with as a conjecturâ— what became of the meate that Christ eats after his resurrection when he was now in the state of immortality and some probable opinions that neither better the holder noâ— much promove or hinder the edification of others are not much to be 〈◊〉 save that 〈…〉 is sinfull and happily may bee tollerated or whether the heavens and 〈◊〉 after the day of judgement shall be 〈…〉 and turned to nothing and be no 〈◊〉 or if 〈◊〉 shal be renewed and delivered from vanity and indeed with new 〈◊〉 to stand 〈◊〉 as lasting and eternall 〈…〉 and witnesses of the glory of God 〈…〉 Christs and the redeemed in heaven in 〈…〉 live in glory to be eternall lectures and testimonies of the glory of the Lord Redeemer and Sanctifier of his people 〈…〉 most probable and the Scripture may 〈◊〉 to say much some other side 2 For diverse expositions of one and 〈…〉 Heavens and new Earth when 〈…〉 of the expositions so farre as is revealed â—o the godly and learned who in this life doe but know and prophesie in part doe neither doubt the fundation 〈…〉 truth that is non-fundamentall we think the opinion of both may be tollerated even though the one of them be in it selfe an errour and that upon the ground that Church and Magistrates both are to tollerate not to punish these infirmities against both tables that are the necessary results of sin originall common to all men as men 〈◊〉 about with them a body of sin And the like I say another the like opinions about matters of religion and especially matters of fact as the virginity of Mary for all her life 3 Such opinions and practise â—â—as make an evident schisme in a Church and set up two distinct Churches of different formes of Government and pretending to different institutions of Christ of which the one must by the nature of their principles labour the destruction of the other cannot be tollerated c. for each pretending their fellow Churches to bee of man and so of the devill though they should both make one true invisible Church agreeing in all
adde a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substract and so vitiate the fountaine sense and omit points change consonants which in the Hebrew and Greek both might quite alter the sense nor can any say Christ and the Apostles being infallible could well cite the Prophets without a mistake though the copies might have been vitiate and corrupt 2. Because the very citing of these Testimonies by Christ and his Apostles made them Scripture and so of infallible authority but our citing of them since both Printers and Translatours are not immediately inspired and we also might erre cannot adopt them into Canonicall and authentick Scripture such as was first written by the immediately inspired Prophets I shall answer that first this objection presumeth that Christ and the Apostles might and did finde errours and mis-printings even in written Scripture which might reduce the Church in after ages to an invincible ignorance in matters of faith and yet they gave no notice to the Church thereof or if there was no errour de facto then for so many hundred yeares yet there are now substantiall errours and so soule that it may be we have no word of God at all amongst us and God hath no Church no beleever on earth but we must all take the word of Printers and Translatours which is meerly the word of man and what is become of all the Martyrs that suffered by the bloudy woman Babel they dyed for meer conjectures and opinions for they had not the first originall copies of Moses and the Prophets yea Stephen the first Martyr who according to all our copies Act. 7. addeth five to Moses his 70 soules that went downe to Egypt in that glorious Sermon that he hath before his death when he sealed the truth with his bloud and dyed gloriously and said Lord Jesus receive my spirit dyed but upon the faith of mens fallible skill in Grammer Printing and writing for he citeth the writings of Moses to his enemies that stoned him according to the copies that they then had who would quickly have controlled him if he had cited false copies and Stephens owne Testimony was contraverted and therefore except we say that Stephen and Christ and the Apostles cited the testimonies of the Prophets as they were then obvious to the eyes and reading of both the people of God and the enemies and that not simply as their owne words which they spake as immediately inspired but as the testimony of the Prophets according to the then written copies we must say they spake not Ingeniously the truth of God for it was against truth candour ingenuity to Christ and the Apostles to say as it is written in your Law Jo. 8. 17. and so often it is written if they would not have the hearers to receive with certainty of faith and full assurance free from all doubting and feare of humaue fallibility that what they cited as written was undoubtedly the same very truth of God and no other which Moses and the Prophets spoke and wrote and if they would not have them to read search and beleeve these same Scriptures and to conceive that they drew arguments in the New Testament to prove and confirme their doctrine from that which was written by Moses and the Prophets in the Old Testament and would not have them to beleeve them onely because New Testament writers immediately inspired had so said 6. If God will have us to try and examine all Spirits all Doctrines by the Scriptures written then are we certainly assured that the books we now have of the Old and New Testament are the very word of God though we cannot by any possibility have the first and originall authentick copies of Moses and the Prophets and Apostles Because 1. God would not bid us try and then leave us no rule to try withall but our owne naturall light which must lead us into darknesse 2. The visible Church should not be guilty of unbeleefe if the written word were not among us or then Christ and his Apostles speaking to us as is cleare Joh. 15. 22. Rom. 10. 14 15. Matth. 11. 21 22. The assumption is cleare by the commended practise of the Bereans who tryed Pauls doctrine by the Scriptures Act. 17. See Rivetus Whitaker Calvin 3. By the command of God 1 Thess 5. 2. 1 Joh. 4. 1. Try all things try the Spirits 7. John would not call those blessed who read and hear Rev. 1. 5. nor would Paul recommend reading to Timothy and continuance in the doctrine of the Scriptures and so extoll the necessity and utility of the Scripture and the indwelling of the word of God in us as he doth 1 Tim. 4. 16. 2 Tim. 14 15 16. Col. 3. 16. nor could the things written by John c. 21. 31. by Moses and the Prophets Luke 16. 29 30 31. be holden forth as sufficient to bring soules to heaven and to cause them eschew hell if it were true that we have no certainty that the Scriptures of the Old and New Testament are the very word of God but such as is made of mens credit and learning 8. Yea and so what God spake immediately to Abraham Moses and the Prophets could not be infallibly and by certainty of faith to them the word of God for if God spake to them in a language intelligible they had no certainty of faith that the words that came from God did signifie thus and thus for sure God by immediate inspiration taught them not Grammar and significations of words and those that read the Law written by Gods finger on two Tables of stone those who heard Moses and the Prophets preach in their Mother-tongue even the Jewes who read the originall first Hebrew copy of Moses and the Prophets must have had no warrant that that was the word of God but the authority of Father Mother and Nurses who first taught them their Mother-tongue for sure the Prophets were not School-masters to teach them Hebrew so by this learning there was never since the world was any certainty of faith but such conjecturall humane and fallible opinions in all the matters of God as is resolved ultimately saith Mr. Goodwin into mens fallible and topicke authority and skill of Grammar and all divine faith is perished out of the earth nay there never could be any divine faith on earth except God by a supernaturall power taught men first Grammar and then to beleeve for which we have no warrant so all our faith must bee dreams And since Mr. Goodwin acknowledgeth a supernaturall power of the Spirit of Grace to beleeve what else doth this Spirit cause us beleeve but lyes or at best phancies resolved into humane credit which may be false for any certainty of knowledge that Libertines allow us Yea confident I am saith Mr. Goodwin that the wisest and most
will bide the tryall of the fire and not be consumed and the man rewarded for his so building and bad doctrine will be burns and not abide the Lords fire when it is tryed for false doctrine will vanish in the day of tryall and yeeld the sower of such doctrine no comfort yet he himself keeping the foundation Christ shall be saved but he shall be â—eded and 〈◊〉 afflicted for his fruitlesse building so the day seems to be the day of tryal and fiery persecution coming on all the Preachers of the Gospel to try theâ— and their doctrine as Rev. 3. 10. the place smels nothing of pâ—â—gatoâ—ie fire and the most judicious interpreters even Esâ—ins 〈◊〉 Papist â—â—pounds iâ— well of the Lords trying of the sons of Levi Mal. 3. 5. I will not say Amen to Dr. Taylor that to count a man an heretick his opinion must be a plaine upon recession from demonstrative authority which must needs be voluntary vincible and criminall for the Sadduces were wilfull obstinate hereticks in denying the resurrection of the dead a principall Article of faith yet it is not clear that their opinion was an open recession from demonstrative authority The Doctor will not call Christs argâ—ing God is the God of dead Abraham Ergo the dead must live againe Matth. 22. demonstrative We may have as much naturall blindnesse as we can hardly see the truth of Christs ascention to heaven and comming againe to judge the quicke and dead by demonstrative authority from Scripture yet those in the visible Church denying these Articles of faith are Hereticks though there may be degrees of voluntarinesse and obstinacy in Hereticks 6. That there must be vinciblenesse in all heresie is anobiguous in the Doctors sense for by vinciblenesse I take he means such vinciblenesse whereby none by their owne industry and strength of freewill may if they be not wanting to that grace which is denyed to none as Arminians say attaine to the light of such consequences as hereticks wilfully deny If this be his meaning he is a friend to Pelagius 2. If he take vincible as opposed to invincible ignorance he Popishly then saith that the Scripture offereth to us many things whereof we may be invincibly ignorant Now invincible ignorance Protestants acknowledge onely in matters of fact or of Gospel-truths never so much as in the letter revealed as Heathens may be invincibly ignorant of Christ and their ignorance not be sinfull as Joh. 15. 22. and Jacob was invincibly ignorant in lying with Leah instead of Rachel There can be no such vinciblenesse or invinciblenesse in an Heretick that hears the Gospel for who ever heare the Gospel and yet remaine ignorant their ignorance is not invincible Nulla est invincibilis ignorantia juris 7. The opinion of Purgatory though it were no heresie as the Doctor saith and bringeth no argument to prove it yet is not simply a finlesse errour in such as know or ought to know since the Scripture is before their eyes that 1. There is no word of God to warrant it 2. Since the word in the Parable of Lazarus and the rich Glutton sheweth us what abideth all men immediately after they dye that the bodies of all goe to the earth and one way or other are buried and the souls either to heaven or hell and this he saith of all mankinde 1. Because all receive either their good things or their evill of suffering in this life 2. All men are such as if they beleeve not Moses and the Prophets will not beleeve though one rise from the dead 3. Christ should be unperfect in this place and in all other places who should not tell us of a third doom befalling some after they are dead and buried where their bodies that were instruments of sin as the rich gluttons tongue was of gluttony should be tormented for their veniall sinnes yea and Purgatory dwells door-neighbour with covetousnesse if the Doctor remembers that Soul-masses to Romish Masse-mongers as well as Durges Requiems Mâ—sses are not a little gainfull 8. Nor is there any errour of things revealed by the wise Lawgiver in Scripture which is meerly speculative in order to Gods end his glory It is no lesse derogatory to the Lawgivers glory not to beleeve A Virgin shall conceive and bear a Son and there is one God in three persons then to kill our Brother though the former be more speculative farther from the experiments of humane affairs as he speaketh and more difficult and remoter from humane observation then the other Object 1. Errours are then saith he made sins when they are contrary to charity or inconsistent with a good life or the honour of God Answ Not to beleeve what God saith is inconsistent with his honour for nothing intrinsecally is inconsistent with the honour of God not the eating of the tree of knowledge no simple act of loving fearing beleeving all are inconsistent with or agreeable to the honour of God because he commands or forbids them Object 2. No mans person is to be charged with the odious consequences of his opinion though the doctrine may be therefore charged because if he did see the consequences and then avow them his person is chargeable with them Answ The very opinion it selfe may be a blasphemy by consequence though the man see it not to be blasphemy will the Doctor say Hymeneus and Alexander did make shipwrack of faith and blaspheme because they said the resurrection was past Yet Paul 1 Tim. 1. 19 20. chargeth the persons with blasphemy and can the Doctor deny that Hymeneus and Philetus increased unto more ungodlinesse and that their word did eat as a canker in saying that the resurrection was past which yet Paul chargeth on them 2 Tim. 2. 15 16 17. and those that taught circumcision are charged as perverters of soules Act. 15. yet they but perverted soules by consequence The like may be said of such as Paul said tell from Christ and lost all benefit in Christ if they were circumcised Gal. 5. 2. It may be they would retract the heresie if they saw the blasphemies to follow by strong consequence and it may be not since they are selfe-condemned But sure the Lord chargeth the persons of men as making God a lyar who beleeve not his truth and he chargeth Epicurisme Let us eat and drinke for to morrow we shall dye 1 Cor. 15. on the persons that deny the resurrection and if the doctrine be a lye I wonder how these that lye of God since God commandeth to know and beleeve whatever he saith in his word can be innocent Object If no simple errour condemne us before the throne of God since God is so pitifull to our crimes that he pardons many de toto de integro he will far lesse demand an account of our weaknesse the strongest understanding cannot pretend immunity from being deceived Answ Then though Christ said Joh. 8. Except ye beleeve that I
and eate first and that before any of the words of Institution bee mentioned or any blessing of the Elements must be a manifest breach of the Directory of Jesus Christ which sure holdeth forth to us a twofold ordering of acts of worship one divine which we must pâ—remptorily follow another prudential and humane in circumstances which concern both the worship of God and civill Assemblies as time place persons c. and in the latter we are no further to be commanded in point of uniformitie then the generall rules of the word lead us and compulsion where God hath no compelling commandment going before in an exact uniformitie we utterly disclaim nor can men or Church or all the Assemblies on earth make laws in matters of Gods worship where the Supream Lawgiver hath made none and the Preface of the Directorie is so clear in this that we trust we shall quickly agree with the godly and sound in judgement in this Obj. 18. But whether were it not better that a Patent were granted to Monopolize all the corn and cloath and to have it measured out to us at mens price and pleasure which yet were intollerable as some men and Synods doe appoint and measure out to us what and how much we shall beleeve and practice in matters of religion and whether there be not the same reason that Presbyterians and the Assembly of Divines at Westminster should bee appointed by us Sectaries what they shall beleeve and practise in Religion as for them to do so to us seeing we can give as good grounds for what we beleeve and practice as they can doe for what they would have if not better Answ It were indeed better that all the corn and cloath were monopolized to be measured out at the pleasure of men then that truth should be monopolized and measured out at the pleasure of men speaking what pleases them without all warrant of the word of God and alledge only mens meer authoritie or rather lust and commanding men without trying the Spirits and doctrines by the Scriptures as the Bereans tryed Pauls doctrine Acts 17. Peremptorily to beleeve and practise what they appoint under pain of the Sword this sort of monopolizing either corn or truth our witnesse is in heaven we detest and refuse But of monopolizing and appointing what truth men should beleeve by an authoritative ministeriall and officiall holding out of truth in the name of Christ and from the word of truth in a way of leading the consciences by perswading from strength of light by the Law and the Testimonie and exhorting all men in the Lord to try the Spirits examine by the word not what men but the Embassadors of Christ say and teach not from themselves but from the will and commandment of him that sent them then must they give an account to God who call this monopolizing of the truth and measuring it out at the pleasure of men when as the preaching of the word being instant in season out of season reproving rebuking exhorting with all long-suffering and doctrine 2 Tim. 4. 2. should so be a monopolizing of the truth and a measuring of it out at the pleasure of men in regard that Christ saith Matth. 10. 40. He that receiveth you receiveth me Joh. 13. 20. and Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And Matth. 10. 14. Whosoever shall not receive you nor hear your words when ye depart out of the house or Citie shake off the dust off your feet Verily I say unto you it shall be easier for the land of Sodom and Gemorrah in the day of judgement then for that Citie Which words are spoken of all the faithfull Ministers of Christ to the end of the world Matth. 28. 19 20. so they speak according to the commission given them by the Lord speaking in his word whether they declare the mind of Christ in a pulpit or Synod This way Ministers who hear the Word at Gods mouth Ezek 3. 10. and deliver the whole councell of God Acts 20. 27. and keep nothing back as faithful Ambassadors and Stewards ought ministerially to declare and appoint what and how much we shall beleeve and practise in matters of religion but not as Monopolizers 3. Suppose Sectaries could teach the Ministers of the Assemblie as well as the Ministers can teach them yet is there more reason that Ministers should Synodically teach then they for a teaching Ministery is an ordinance of Christ in the New Testament as is clear by these places which hold forth that Christ is present with his faithfull Ministers to the end of the world Joh. 20. 21 22. Matth. 28. 19. Eph. 4. 11 12 13. and 2 Tim. 4. 1. 2. compared with Matth. 28. 19. 20. Eph. 4. 11 12 13 Matth. 10. 14. v. 40. Luke 10. 14. Joh. 15. 20. 1 Tim. 3. 1 2 3 4 5. Rom. 10. 14 15 16. Hebr. 5. 4. and 13. 17. Tit. 1. 7 8 9. 1 Thes 4. 12 13. Rev. 2. 1 2. c. and 3. 1 2 c. and howbeit the word of God as the word doth equally tye the conscience in regard of that objective obligation that it hath from God not from men who ever spake it whether Ministers or private Christians yet it layeth two bands on the conscience when Ministers declare the will of God to people the one is officiall for by the fift commandement the messengers of the Lord of Hosts are to be heard reverenced and received in their calling otherwise we despise Christ The other is an objective obligation and a band which it layeth on the conscience by the second Commandment in regard it is the Word of God not of men 1 Thes 2. 13. But when private Christians speak the word of the Lord in their station the word from them layeth on only the latter obligation not the former and it is false That private men have as good grounds to appoint what Ministers should beleeve and practise as ministers have to appoint what they should beleeve and practice for private Christians want the Ministeriall grounds which Ministers called of God have to teach and exhort in the Name of the Lord. 4 It may be private men may see more truth then Ministers when night and darknesse in stead of vision covereth the Prophets but hence it followeth not that seeing and called watchmen should not ministerially appoint and hold forth by their office what private christians should beleeve and prâ—ctice in matters of Religion 5. Libertines aim at this The truth is monopolized to no one man nor certain kind of men ministers or others What then Ergo It is truth what every man in his conscience beleeveth to be truth and he that beleeveth practiseth what in conscience he beleeveth to be truth he beleeveth and practiseth according to the word of God and is not to be controlled nor contradicted nor compelled by