Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	church_n	doctrine_n	2,019	5	6.0761	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85414	A short ansvver to A. S. alias Adam Stewart's second part of his overgrown duply to the two brethren. Together with certaine difficult questions easily answered; all which A. Stewart is desired to consider of, without replying, unlesse it be to purpose. A. Steuart [sic] in his second part of his duply to the two brethren. page 166. The civill magistrate cannot bee orthodox, and tollerate a new sect, (hee meanes independencie, and may as well say Presbytery) unles hee tollerate us to beleeve that hee is either corrupted by moneys, or some other waye, so to doe.	Goodwin, John, 1594?-1665.	1644 (1644)	Wing G1201; Thomason E27_6; ESTC R8324	30,557	41

and Gomorrah than for many people amongst whom Christ wrought most of his miracles Know you not that many who live and dye Papists because through ignorance as Paul whilst he persecuted the Saints 1. Tim. 1. 13. Whom God therefore had mercie on shall rise up in judgement against all Protestants which know Gods will and do it not Doe you not take it to be mad doctrin of Pauls when he presupposes there may bee a case when the best Christians I say not Presbyterians may nay ought never more eat flesh drinke wine nor anything where at a brother stumbleth is offended or made weake And yet if you beleeve Rom. 14. 21. 1. Cor 8. 13. you may finde it Evangelical a little othergates than such stuffe as you baptize with Orthodox and then think it pleaseth the Holy Ghost because such men such dust and ashes as your selfe know no better that all the world will they nill they must fall down and worship it If Independents say they have no faith in communicating with your mixt multitude and joyning in an English Directory alias a Scotch Common-prayer-booke and you notwithstanding by imprisoning or discountenancing compel them to it doe you not make them commit Idolatrie Are they not damned because they doubt thereof Rom. 14. 23. Can the Priests in Frame the Divels in Hell or Presbyterians anywhere do worse by Protestants But you promise largely you say the Presbyterians will not compel the Independents to act against their consciences only you will not suffer them to seduce other mens consciences What an Agrippa-like halfe Christian paradox is this Doth the truth constraine you to acknowledge that compelling Independents to joyn with you in your mixt communions and stinted worship against their consciences would amount unto Idolatrie and may they not instruct their Famelies friends brethren and all such who gaspe after a word of knowledge or but desire to be instructed by them how to decline Idolatrie and worship God in sincerity and truth Did not Nature engrave it in the hearts of al men that it is better to obey God than man Did not the Apostles for our clearer understanding resolve it when 't was made a question Act 4. 19. Are not all such condemned for unproffitable servants who put a candle under a bushel For lapping up their tallent in a napkin For not strengthning others after they themselves are converted And though you so often upbraid this as a licentious course and way to let in all Heresie and impiety have patience if I tell you the Papists say the verie same for excluding Protestantisme out of their Dominions and neither you as profownd an AS as you take your selfe to be nor all the Presbyterians in the world can say one tittle more than Papists doe in this behalfe now wherein your Divinity your Disciplin your Righteousnes exceeds not that of Papists take it not so hainously that Independents who have not so learned Christ may not dare not joyne with you yet if upon a second consideration hereof you shall still remain head-strong banishing all farther truth left some Heresies should creepe in therewith good now do but discover to us a possibility how after the Presbyterian rule which according to AS sayes the Civil Magistrate has power not to admit the true Church or to turne it out though it had beene admitted and established by low The Roman Church can ever be reformed or the Iewes converted to the Gospel Concerning the Churches of New-England you say their Independency is worse than Heresie you strengthen your selfe in denying them a toleration in Old-England because they will not graunt you one in New-England and yet you bid them begon thither and live in peace but tell me a little how can they be secure in New-England from the omnipotency of the Presbyterian Disciplin which is as covetuous and ambitious as Rome it selfe which claim 's no lesse than all the World ought you not to endeavour their conversion equal to your brethrens of Old-England and that as well unto your Disciplin as to your doctrin Are their soules not worth saving Or their Country not worth living in the soile is thought no whit inferiour if not better then the best in Old-England though there be not so good plundering for money and rich moveables But why should not the soules of your New-English Brethren bee as deare unto you as those of Old-England Or though your Brethren of New-England should know the way to heaven of themselves How can you with a quiet mind endure they should get thither without your Passe your Mittimus your Peter-pence Or why may not the Old-English be thought as charitably on or find the like favour from your over dilligent Presbyerie But put the case you did really desire the New-English their conversion you approve of them in suffering no opinions to be published but their owne If this Disciplin be strictly observed How can they possibly attaine to better light and knowledge What course will you take for their informing for convincing them of this worse than Heretical tenet as you call it if to their's and your Church pollicy they should lykewise attaine as sharp a Civil sword as yours Or put case that even your own most excellent Doctorship were not so sound or orthodox as self conceited which many have strong presumptions for who are thought better able to judge thereof than AS himselfe will you put your selfe in an impossibilitie of ever being reformed except tumultuously or illegally both waies compulsively Was ever any AS so dull so stupid so voide both of Civil and Christian policie But what shall I say unto you since according to your Theologie nothing is so likely to prevaile with you as cudgelling Page 172. You say that refusing to tolerate the Independents will helpe to confirme the Churches and people in the truth of Presbyterian Diciplin and Doctrin that many men are led by authority and take many things upon the trust of great men c. Phy AS Are you not asham'd thus to uncover the nakednesse of your Churches To tell us and them that the Presbyterian world takes up a religion and government upon trust And if the Venerable and learned Assemblie as you stile them should not graunt a toleration of any thing but Poprie or Turcisme would not your good people whom you speake of be as easily confirmed of the truth thereof Surely they will unlesse they bee wiser than their Anchesters which will not be beleeved Page 179. You ask What power hath either King or Parliament to intrude and force upon the Kingdome new religions or a toleration of all Sects And say the Parliament assumes no such power to it selfe If this bee true How can it settle not to say intrude as AS does improperly and unmannerly the Scotch Presbyterian disciplin in England more than the Independency of New-English Churches For since the Churches of Scotland and New England for Doctrin agree in fundamentals differ onely in Disciplin

prophetically no doubt counselled Moses his Sonne in Law not to ware out himselfe with continuall attendance of the people from morning untill evening to enquire for them of God but that hee would provide able men out of all the people who might judge of all smaller matters themselves and bring the greater unto Moses who was to bee for the people to God-ward and bring the causes unto God Exod. 18. from verse 8. 13. to 22. And when Moses was to bee gathered to his people the Lord required him to lay his hands on Joshua in whom was the spirit that hee might bee enabled to goe in and out before the people and stand before the Priest who should aske counsell for them in all doubtfull matters Numb. 27. 13. 17. 18. 21. The Priests and Iudges being thus miraculously qualified God commanded the people in all streights and controversies of difficulty to have recourse unto them for sentence or direction according whereunto they were required to yeeld absolute obedience without gain-saying or murmuring lest they were put to death as those that did presumptuously Deut. 17. 8. to 13. and 19. 7. 2. ch. 19. 11. 1. Sam. 9. 9. 2. Sam 24. 11. 1 King 14. 3. 2. King 8. 8. with diverse others and well they did deserve it doubtlesse when they might see such infallible evidence in these Ministeres of the Lord that it was his divine pleasure it should be so and that for their advantage too The children of Israel therefore had recourse unto them upon all occasion and the Lord kept good correspondence with them not answering them by amphibologies doubtfull and delusive Oracles but by discovering to them his will his purposes and intentions about whatsoever they enquired of him 1. Sam 22. 13. 14. 15. Jer. 23. 37. Amos 3. 7. Judg. 1. 1. and 20. 18 So on the contrary when they tooke in hand an enterprise without asking his counsell and advice we may observe it did not thrive with them it proved otherwise than they desired as when Joshua made league with the Gibeonites Joshua 9. 14. And now not to send you againe to the Jewes though you will have much a doe to finde an other Nation to which you may apply your text of Deut. 17. 8. 9. in which the sentence spoken of must either bee fallible or infallible if fallible then it followes that God required the people to hearken and bee Subject unto such sentences as might bee sinfull such as they apprehended to be unjust and sinfull such as were in themselves absolutely sinfull for all these cases might possibly have hapned upon such a supposition which were blasphemy to imagine If the sentence bee to bee presumed infallible then questionlesse God might very justly require the people to bee subject to it and impose a law unalterable after the manner of the Meades and Persians that such as would not harken to it might bee condemned to dye as one that did presumptuously Doe but prevaile then with your Presbyters in cortesie to discover to us some gleanings of their Prophetick spirit or let us see what signes and wonders God is pleased to do by their mediation more then by other mens and then whosoever will not yeeld a proportionable honour and obedience to them for my part let Artaxarxes his decree be put in execution against him whether it be to imprisonment confiscation of goods banishment or death Ezra 7. 26. In the mean time if there bee any thing of Godlinesse or understanding of a man in you dispence with such as cannot make Idolls fall downe and worship them Pag. 30 sayes the Civil Magistrate is Subiect in a Spirituall way unto the Church and that the Church is subiect to the Civill Magistrate in a Civill way But what if these different Judicatiories will not bee subject to each other in their respective spher's What if the Civill Magistrate will not learne Gods will by the Ministers of the Church as AS sayes hee must Pag. 30. What if hee become Heretical Schismaticall ● must he● not bee proceeded against by the utmost of Church censures to wit excommunication And if hee bee not worthy to remaine in the Church must hee not by AS his doctrine bee turned out or cut off from the Civill State But some perhaps will be so Court affected as to say If the Magistrate will be so who can help it w●● must suffer what we cannot remedie 'T is true we must but pag 166. you say that whatsoever the Ecclesiasticall Senate or Presbyterie is bound not to tolerate but must suppresse in the Church that the Civill Magistrate or Senate it bound not to tolerate but must suppresse in the State since he is a nurse of the State and keeper of the two Tables and since whatsoever power the Civill Magistrates have is derived from the people Who sayes there is no remedie against a Magistrate thus offending Are not both Houses of Parliament are not millions of the people enough to do justice in such a case But what if the Civill Magistrate be without not of the Church can you not with Paul be contented that God should judge him 1 Cor. 5 13. If you say 't is now too late to make such a querie and that he was admitted into the Church by baptisme so long since will he not think you repent his Baptisme and co●● such little thanks as promised submission for him unto the Church without his order and consent Nay will he not plead non-age you know there are many good lawes provided for relieving of the Pupillage in money matters Having then thus m●●acled the Civil Magistrate whilst he was in swadling cloutes you say he must now be subject to the Church and that if he be once turn'd out of the Church he must likewise be turn'd out of the Civil State Is not this the Popish doctrin of l●●●ing Subjects from their obedience to Prince or Parliament Are we thus leap't out of the Popish frying-pan into the midst of Presbyterian firebrands But I dare say you●●● stagger deny the words beeing laid unto your charge the truth is I find by this discourse that you haue a trecherous memory which hath led you into such a company of unreconcileable contradictions far worse than many theeves and harlots but if your heart or understanding had been better than your memory this doctrin had never issued Turn then to p● 166 where you say that whatsoever the Presbytery may not tolerate in the Church the Civil Magistrate must not tolerate in the State then turn to p. 179 where you say that al power is Originally in the people which makes them the supremest Magistrate of al above both King Parliament as King Parliament are above other inferiour and subordinate Magistrates Now if you know how to spel put these together this Popish doctrin besides others will clearly arise from thence to wit that if Primes and Magistrates become Hereticks they may be excommunicated if excommunicated the

How can you bee infallibly assured that a man ●s sufficiently convinced if he himselfe denyes it How know you which is Gods ●●oure for convincing of a man May not you likewise possibly interpret a dulnesse of apprehension in him or your owne want of truly and well informing him to bee his obstinate wilfull rejecting of the truth Are there not above 24 degrees of capacity and understanding between some men and shall such whom God and Nature have made more dull or lesse ingenious in judging of Presbyterian Discipline or Doctrin be condemned to banishment or death for these defects of Nature beleeving or discoursing about matters of beleefe or but opinion only Such you say the Civil Magistrate may compel to subscribe against their conscience or to bee gon But who gives the Civil Magistrate this authoritie Or how comes hee to know or understand them to bee Hereticks The Presbyterian Clergie-men I hope will be no more informers than executioners I am sure in most of such as are aleadged to bee Christian Countryes the Informer is counted more infamous than the Executioner because the one does all the busines for the most part in darknesse and under board whereas the other exposes his actions to the publick view But why may not Church Officers themselves as well hang or cut the throat of such a Heretick whom they have prepared and designed for the shambles of the Civil Magistrats execution by their excommunicating of him If the putting him to death were just they need not use any Machivillian Stratagem to prevent the peoples censuring them of cruelty or make so nice to ●owle their fingers with the blood of such as they put to death deservedly The Levites when Moses required them everie man to kill his Son his brother companion and his neighbour were not so scrupulous Exod. 32 27. 28. 29. And why may not the Civil Magistrate as well excommunicate as banish or otherwise punish any Hereticks Doe not all punishments inflicted for spiritual offences equally become spiritual Or is it not necessary they should be spiritual to work a Spiritual effect doubtlesse they bee or ought to be so and if hanging of a spiritual offender bee as lawfull as excommunicating of him surely both the Civil Magistrate and the Presbyterian Church Officers may execute him both alike Please then to satisfie me concerning these three Queries 1. By what authoritie does the Civil Magistrate punish a Heretick 2. What is it he punishes him for 3. And Thirdly Vpon what ●●●all and inditement If the few perticular warrants upon special occasion for punishing some certain Idolaters expressy poynted it in the old Testament obliged all Magistrates then and ever since to do the like you must condemne the greatest part of Godly Magistrates for omitting it and if you wil ha●● extraordinary 〈◊〉 to ●●gage th●● there unto upon all ordinary 〈◊〉 you must in●er that 〈◊〉 the People of the land who have entered into the la●e solemne League and Covenant are bound with one accord to assault cut the throats of al the Papists they should meet withall without any farther proces or impeachment just as the Israelites served Mattan B●als priest after that jehoida had made a covenant between the Lord the King and the people 2. King 11. 17. 18. Secondly For what cause does the Civil Magistrate punish this Church Offender were it for Civil delinquency then is he no longer a meer heretick a bare Church offender the Church would have no jurisdiction to punish him for such Civil delinquency But that you may see it was for spiritual for Church offences for which he is unjustly banished imprisoned or put to dea●h it wil appear upon the third Query or Inquiry that the Civil Magist●ate proceeds against him after an implicit manner by passing sentence by putting him to death upon the Church triall and inditement only or else arraignes him the second time for the selfe same offence a double injurie and injustice which besides being spiritual the Civil Magistrate has no cognizance is no competent Judge thereof nor can take upon himselfe any such authority without confounding the Ecclesiasticall Judicature with the Civil But I must trouble your patience a little longer with an other touch upon this string this whipcord which you graunt the Magistrate to scourge your Brethren withal in confidence your selves for this benevolence shall scape scotfree and passe for white boyes whatever offences you commit this no doubt wil expiate them all and make attonement for them though they be never so many You say the Civil Magistrate may compel men of different opinions to subscribe or to be gon nay you say the Civil Magistrate may command and compel a corrupted Church and negligent Church Officers into a Reformation and that even when they are Reformed hee may command and compel them by his Civil power to give satisfaction and reverse such Ecclesiasticall censures and judgements as the Civil Magistrate shall apprehend to bee oppressing unto any man or contrary to the Civil lawes Tell me is this power which you present the Civil Magistrate withall in spirituall matters a lesser lesse spiritual or efficacious power than what you reserve as peculiar to the Church If it bee lesse the Civil Magistrate surely is much beholding to you that you are so bountifull to him of such scrapps that you will set him ● work as the Egyptian Task-master did the Israelites Exo. 5. 18. with such leavings and shredds of discipline and yet expect hee should doe that for you which all your broad sides and batteries of Decrees Ordnance and Canons of Excommunication c. could not effect And why I pray may not the Church her selfe make use of small shot as well as greater But if you meane really side publica and this power which you attribute to the Civil Magistrate concerning Spiritual Offenders and offences be greater more Spiritual and efficacious to win and gain men unto true piety and Godlinesse by fining banishing imprisonment or death Can you not give him in the vantage Can you not let him have the lesser of Excommunication and other Ceremonious in comparison of Civil Coercive Censures Briefly then if this power which you give the Civil Magistrate about the Church bee a toy or trifle bate it him and let not so many thousand Ind●pendents your Brethren be longer scandalized thereat But if you insist still to make it of so great concernment and necessity teaching the people that the Civil Magistrate must likewise bee a terrour to spiritual offenders assure your selfe that both Magistrate and People will likely ere long see the injustice and absurdity of having two Magistrates to punish one offender for one fault which also may disagree may possibly contradict each other in their sentences resolving through the corrupted principles which you instil that the Civil Magistrate has power and understanding sufficient to discipline and govern both Church and State But perhaps you 'l say there is an Act

controvesie it may bee said in behalfe of Independents that unlesse differing and erroneous opinions bee tolerated the most orthodox and rectified are equally Subject to bee persecuted On the other side Presbyterians say that the permitting differing opinions in a State is to open a flood-gate to all manner of Heresies and Schysmes What if wee did suppose these to bee the two Great Rocks of offence which in some sense were no otherwise than Scylla and Charibdis one of which you could not avoide without adhering unto the other Does it not remaine then that wee should consider which of them is accompained with the greatest inconveniences The latter presupposes a possibilitie of entrance unto all Heresies the former concludes a certainty of with-holding a great measure of Truth and even a possibility of keeping out the whole Truth Now this truth is like God himself even verie God himselfe invallewable we may not hazard the least attom the smalest proportion thereof for al other possibilities or impossibilities whatsoever What Shall we put our selves into such a condition that if we be in an errour it shall be impossible for us to get out of it againe unlesse the whole Civil State the men of war the world doe see it as clearely as our selves That if as yet wee have but some degrees of truth and knowledge it shall be impossible for us to attain to greater That though we were in possession of the true Religion wee should bee liable to have it taken from us by everie sharper Civil sword than our owne This is your Doctrin page 13. where you say the Civil Mgistrate though Christian has power to admit Christian Religion or when admitted to exile it afterwards but God keepe such Presbyterian Principles from farther taking root in England But if King and Parliament may not force a new religion or Sect suppose Presbyterian upon the Kingdome much lesse can the Synod which neither has nor yet pretends as is alleadged to use the materiall sword And if for matters of religion all power originally is in Christ as you sometimes acknowledge page 179. How can King Parliament or Synod wrest it from him Nay what thinke you Is it not secondarily in the people as well as Civil power which you affirme in the same page And so doubtlesse is spiritual power unlesse you will make God to have provided mankind better of a safegard or libertie to defend their bodies than their soules If then the spirituall power be so inherently in the people next under Christ as that they cannot so well renounce and part from it in many respects by what they may of Civil how can it be thought by any one that the King Parliament or Synod though never so much importun'd by a thousand such AS ses should goe about to settle a N●w Presbyterian Scotch Government with an intention to force a conformity of the whole Kingdome three quarters whereof cannot as yet be thought to submit unto it willingly or for conscience sake Page 180. and elsewhere you advise the Independents to quit their fat Benefices but Presbyterian know how to quit the leane Benefices without your counsel And where doe you find the Independents in such fat Benefices What if you cannot find one of them in a fat Benefice Will you not say good cause why because the Presbyterians would quickly heave them out and get themselves ●n If they find any fatter than an other and bee so liquorish If they regard neither flock nor the Great shepheard of the flock Christ Jesus but with Esa●h or Judas prefer 30. pence or a fat Benefice before them both let them at least carry it more cau●elo●sly and not ●●● skipping so from one fat Benefice or Lecture unto a fatter that all the world cry shame of them I need not name them they are knowne to everie bodie but themselves But prithee A. S tell mee do'st thou not intend this as a pious plot and Master-peece of thine to accuse the Independents of fat Benefices that they may bee provok'd to vindicate themselves by discovering who they were amongst the Presbyterian Rabbies that solicited so actively and dextrously obtaining such an Ordnance for Tithes as all the subtle invention● of Antichristian Bishops could never get the like Who they were that had more than a finger in helping sundrie Ministers out of their Livings partly for not paying the twentyeth part and other taxes and so soone as Presbyterians had filld all Benefices and Lectures to move that Ministers might then bee totally freed from all manner of ●essment● and is it not fitting it should bee so think you That they should set and keepe the Kingdome on ● fire in ● desparate bloody Civil warre and yet bee totally exempted from contributing towards quenching towards obtaining of a blessed peace I know these Heathenish Jewish Popish notions of Tythes Offerings and 〈…〉 ons were long since abominated and abolished amongst our Scottish Brethren And A. S. does well in not flattering the English Presbyterians therein lest Independents should be farther scandaliz'd at him who it is well knowne are not guilty of such Si●oni● they 〈…〉 bargaine of the Ministerie of the Gospel as if it were an unholy thing or themselves like so many Coblers or Shoe-makers to prostitute their labours to them that proffer most they compel noe man to buy of them whether they will or no much lesse at what price they themselves will what God requires to be given for nothing Esa. 55. 1. 2 They force no man to pay for that he never had as Presbyterians doe such as cannot with a good conscience communicate with them in their ordinances as if a Tayl●r or Hatter should wrench your money from you though you lik'd not would not have his wares his service who will may see the Bloody Tenet and Iohn Baptist concerning tythes more largely Pag. 181. You say the power of the Ministerie or Ecclesiastical power is able and sufficient to beat down all fin spiritually But pray tell me can fin be sin politically and not be fin spiritually Now if Ecclesiasticall power can beat down sin spiritually as you acknowledge Will it not follow that fin so beaten down spiritually ceases to bee sin at all either spiritually or politically and consequently no neede of Civil power to punish it But to be briefe as the Title promised for me Our Saviour bids us do as we would be done to that is Love our Neighbours as our selves on which commandment hangs the Law and Prophets Math. 7. 12. and 22. 39. 40. and Paul tels us that Love is the fulfilling of the whole Law Rom. 13 10. Nay our Saviour would not have us dare to aske forgivenesse of our heavenly Father otherwise than as we forgive our Brethren Math. 6. 12. 14. 15. Now amongst all sorts of transgressours there is no one offendeth so highly so undoubtedly against this law of loving his neighbour as himselfe or doing as hee would bee done to as he that

persecutes that but disturbs his Neighbours welfare because he differs from him in opinion for cause of conscience though erroneous which I prove thus Every man hath so much of an Athist in him by how much he esteemes not the enjoyment of his conscience above all enjoyments under heaven And though we have known many turne some with more facility others perhaps not without some difficulty from Popish opinions unto Episcopal and then from Episcopal to Presbyterial according as either of them became more commodious gainsome or fashionable yet if Athisme not having totally taken possession of their hearts they began at any time to demur or scruple according to the remnant of conscience which might be remaining in them it was never knowne that such were contented to have even these reliques of conscience persecuted or disquieted howsoever absurd and Heretical they might seeme to other men and therefore such as raise any manner of persecution against their Brethren for conscience sake which they could not be contented to have done unto themselves unlesse they were very Athists must necessarily be the greatest offenders against this Law of loving our Neighbours as our selves of any in the world And although I am enforced at present to apprehend you in this gall of bitternesse yet my prayers and hopes shall be that with the Apostle 1 Cor. 6. 10. 11. it may be only said hereafter that such were you once but you are now enlightned you are washed you are sanctify'de which God graunt in his good time and pleasure TWENTY SIX Difficult QVESTIONS Easily ANswered concerning a toleration of differing opinions Quest 1. IS it not the greatest presumption for a man to bee overswayde with his owne opinion when others for the most part submit themselves to be governed by most voyces Ans No but far more presumptuous are they who not content to injoy quietly their own opinions proceed in compelling others to joyn with them therein which yet may possibly bee as erroneous as other mens Q. 2. Is it not the greatest hazard for men to build their faith upon their own private interpetations contrary to the Decrees of Synods and established lawes of Kingdomes An. No because broad is the gate which leadeth to destruction and narrow is the path which leadeth to salvation though many bee called few are chosen and every man must be saved by his own faith not by the faith of Parliaments or Synods Q. 3. Is it not great indiscretion to bee led away by a mans private reason and understanding contrary to the judgement and sense of many and those perhaps the wise and learned An. No because a man is to bee guided by his owne reason in all things and at all times and it would be a double errour a Sin against the Holy Ghost not only to erre but also to erre against his own reason and understanding Q. 4. May it not seeme singularity for some one or a few inferiour people to be totally governed by their own judgements and opinions when the whole Nation is uniforme An. No because there is no mean betwixt beeing governed by a mans own reason or that which is his implicitly his ignorance Q. 5. Is it not an ungodly thing to suffer men to be of any religion An. No for both our Saviour his Apostles and the Primitive Christians did the same neither is it in the power of flesh and blood to hinder it Q. 6. Is it not the most unseemly sight to see the people of one Citty run scambling from their Parishes to 20. Conventicles where so many several doctrins are taught An. No but far more monstrous and abominable in the eyes of God for people of 20. severall opinions for feare or favour to assemble and joyn together hypocritically in one way of worship or Church discipline Q. 7. But may wee not yeeld conformity of the outward man as a matter of great decencie and order in such cases which wee doe but doubt of not certainly know to be forbidden An. No Because it makes us hypocrites twofold more the children of the Divel than we were before and worse than they who yet unjustly did overpresse us ro conformity Q. 8. Ought we not then at least to keepe our different opinions and religion unto our selves in obedience to the Civil Magistrate that co●maunds it An. No because it is better to obey God than man and Christ sayes we must not feare them who can kill the body only bidding his disciples speake that in the light which he had told them in darknesse and on the house tops what he had told them in the eare affirming that he would deny whosoever should bee ashamed or deny him Act. 4. 19. Mat. 10. 27. 28. Marke 8. 38. 2. Tim. 2. 12. Q. 9. If Jesuited Papists and other subtle Hereticks be suffered will they not likely seduce many unto their erroneous by-pathes An. Though a toleration of erroneous opinions may gaine some to Sathan yet Truth being therewith permitted to be published and improved will in all probability not only gain so many more to God but any one thus won to God unto his Truth is worth thousands of those that fall from it or rather from the seeming profession which they made thereof 1 Ioh. 2. 19. Q. 10. But may not the multiplying of Heresies stifle or expel the Truth like as the abounding of tares and weeds often choake the Wheat and for this cause not be permitted An. Though it seeme so to many at the first yet our Saviour in the Parable of the Tares Math. 13. teaches us a quite contrary doctrin and forbids Heresies the Tares to bee pull'd up before the day of judgment the the Harvest verse 30. 39. least the Wheat the Children of the Kingdome True Professours verse 30. 39. bee therewith rooted up Q. 11. Is it not wonderful extravagant that men women should have a latitude to yeeld obedience to no manner of disciplin or doctrin than what they themselves list An. No unlesse you will have them obliged to yeeld unto whatsoever disciplin and Doctrin others list though they neither understand nor know it Q. 12. But may it not likely prove a subvertion of the Civil State whilst such scrupulous people may upon all occasion pretend out of conscience to deny obedience to the Civil Powers An. No For such as are truly conscionable in Gods though but supposed work and seruice are also more exact and conscientious in rendring all due obedience unto man unto the lawes and Magistrate not only for feare but more for coscience sake Q. 13. May not diversity of opinions cause dissentions or breach of love in a Country or Cyttie An. No but rather the contrary whilst the Civil Magistrate countenanceth all alike and each man finds his neighbour not only permitting but in some manner assisting him out of love in such a way to heaven as he apprehends to be the only true way Q. 14. Is it not equally impossible for a Church-Society as