and so that the teachers of them were accursed and so to be separated from rebuked withstood censured yea cut off as troublers of the Church Gal. 5. 4. These to whom the Spirit of God giveth the title due to false teachers are punishable as false teachers and heretickes though in a lesse degree But the Holy Ghost giveth the title due to false teachers to such as erre not in fundamentalls ergo the assumption is made good by Tit. 1. 13 14. the Apostle willeth them to be rebuked as not sound in the faith as those that turne others from the truth in giving 〈◊〉 to Jewish fables and commandements of men to fables and needlesse Genealogies and vaine janglings and strivings about the Law that were unprofitable and vaine now these questions about Genealogies and the Law opinions on either sides being vaine and unprofitable and not edifying in the faith could not be fundamentall errours of themselves and inconsistent with saving grace and salvation but hay and stubble builded upon the foundation yet consider what the Holy Ghost saith of them Tit. 1. 10. For there are many unruly and vaine talkers and deceivers especially they of the circumcision 11. whose mouth must be stopped who subvert whole houses teaching things they ought not 13. Rebuke them sharpely that they may be sound in the faith and to soundnesse in the faith he opposeth v. 14. giving heed unto Jewish fables and commandements of men that turne from the truth 1 Tim. 6. 3. If any man teach otherwise then I have taught now Pauls doctrine of widows of elders and not sudden accusing them his charge to Timothy not to drinke water but a little wine were not fundamentalls the ignorance whereof excludeth men from salvation If any man consent not to the wholesome words even the words of the Lord Jesus Christ and to the doctrine which is according to godlinesse 4. He is proud knowing nothing as be ought doting about questions and strife of words whereof commeth envy strife railing evill surmisings 5. Perverse disputing of men of corrupt mindes and destitute of the truth supposing that gaine is godlinesse from such turne away then doting about questions strife of words besides not consenting to the words of Christ and doctrine of godlines is disputing of men of corrupt minds from which we are to turn away As I besought thee to abide still at Ephesus when I went into Mâ—cedonia that thou mightest charge some that they teach no other doctrin 4. Neither give heed to fables and endlesse Genealogies which minister questions rather then edifying which is in faith then to preach fables and endlesse Genealogies which are not fundamentall errors are yet another doctrine then the Apostles taught and those that so teach are to be charged to teach no such thing and so under two or three witnesses if they wilfully continue therein to be accused and censured yea and we are to avoid them and not to receive them in our houses nor bid them God speed and so non-fundamentalls as questions of Genealogies come in under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of teaching 〈◊〉 doctrine Now sure questioâ—s of Genealogies are but the hay stubble that are builded on the foundation which shal suffer burning when the teacher holding the foundation Christ shal be saved yea such as teach circumcision though with Chriâ—t then must teach another Gospel though not as necessary to justification as Peter and Barnabas compelled the Gentiles to be circumcised though they believed that circumcision was not necessary to salvation And it should be hard to assert the believing of the day of Christ to be at hand since the believing of it was an article of faith the time when or how soon in the believing Thessalonians though they were mis-led by some false teachers is nothing so fundamentall as that an errour touching that time must be inconsistent with saving faith for the Apostles said These were the last dayes and Christ had told the day and hour was known to no man no not to the Angels yet Paul insinuates as much as they did shake the faith of the Thessalâ—nians who made them believe it was at hand 2. Thess 2. 2. Wee beseech you brethren by the comming of the Lord Jesus that ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Yea 5. We beleeve with certainty of faith many things which are not fundamentals as 2 Pet. 3. 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand yeares and a thousand yeares as one day How many suppose we are in glory that dyed ignorant of this and had not faith or any certainty of faith of this point that time 〈◊〉 with God no coexistence of a duration long and 〈◊〉 Yet Peter proposeth it to bee beleeved with certainâ—y of faith and how many poynts of sacred history doth the 〈◊〉 Ghost tell us Heb. 11. of Caine and Abels sacrificing 〈◊〉 Abraham sojourning in a strange Country of Sarabs 〈◊〉 a child in her old age of Isaacks blessing of Jacob and Josephs worshipping leaning on the end of a staffe Moses being hid three months the falling of the Wals of Jerichâ— which we beleeve by certainty of divine faith that are not fundamentals Yea and if we beleeve not whatever Paul and the rest of the Apostles have written and what Moses and the Prophets have said we must take them to be false witnesses in saying preaching writing what is not true as Paul 〈◊〉 1 Cor. 15. 15. and the Apostles sayth Act. 5. 32. And we are his 〈◊〉 of these things and so is also the Holy Ghost Now 〈◊〉 things referre not onely to Christs death and resurrection but to poynts not fundamentall as namely who were the Instruments of his death even the high-Priest Pharisees and cheife-Priests ver 30. Whom yee slew and hanged on â— tree Act. 4. 10. Whom yee crucified Act. 2. 36. Whom yee have crucified Now the Apostles and the Holy Ghost were witnesses of the truth of both fundamentals and non-fundamentals of all that Jesus began to doe and teach untill the day 〈◊〉 was taken up to heaven as is cleare Act. 1. 8. Ye shall be witnesses unto me both in Jerusalem and in Judea and in Samaria and 〈◊〉 the uttermost part of the earth Luke 24. 48. Ye are my witnesses of these things that is ver 44. Of all things that must be fulfilled with were written in the Law of Moses and in the Prophets and in the Psalmes concerning me then the witnessing of the sacrificed types and particular ceremonies that shadowed out Christ of his being borne in Bethlehem Mic. 2. of his being crucified between two transgressors Esay 53. of his riding 〈◊〉 Jerusalem on an Asse colt Zach. 9. Of his casting out buyers 〈…〉 out of the Temple through his zeale to
Because he rebuketh them for being dull of hearing which is opposite to being teachers of the word of truth to others which must insinuate they were to have faith and not conjecturall and fluctuating opinions of the things they were to teach 2. He reproves them for that they had not their senses exercised to discerne good and ill and that they were unskilfull in the words of righteousnesse 3. He exhorteth them chap. 6. 1. to be carried on to perfection beyond the principles of the doctrine of Christ Now to be carried to know all except some fundamentalls and principles with a reserve and a doubting of the truth is not to have the senses exercised to discern good and ill nor to be skilfull in the word of truth nor to goe on to perfection but to stand still as in a horse-mill and be at the same perfection of knowledge in knowing and beleeving all even fundamentalls say some or all non-fundamentalls say other Libertines with a reserve and a resolution to judge them all falsehood and lyes 9. It argues the word of God of obscurity and darknesse as not being able to instruct us in all truths and renders it as a nose of wax in all non-fundamentals histories narrations c. in which notwithstanding the Scripture is as evident plaine simple obvious to the lowest capacities in most points except some few Prophesies as it is in fundamentalls and layes a blasphemous charge on the Holy Ghost as if hee had written the Scriptures upon an intention that we should have no assured and fixed knowledge no faith but a meere probable opinion a conjecturall dubious apprehension of truths with a reserve to beleeve the contrary as if the Lords purpose had beene that we should all be Scepticks and dye doubting and how then can God in justice punish any man for not beleeving and doing the will of our Master and Lord If it bee unpossible even by the light of the Spirit to know his will in whole as some say and in the most part as others say yea it must not be our sinfull darkenesse in that wee cannot beleeve most of the matters of God but with a reserve but it is the will and command of God we doe so and how shall we know the second faith contradictory to the former to be the minde of God and not the first and the third and not the second and the fourth and not the third and so to the end since we are to beleeve all the foure with a reserve and all to our dying day with a reserve for the word is alike dubious now as in Pauls dayes and since the Apostles charge us to beleeve and be comforted in beleeving the truths which they beleeved not as Apostles but as Christians and as fellow-Citizens with us we must say that the Apostles also beleeved with a reserve which is blasphemous 10 All our practises according to fundamentals or non-fundamentals must bee in faith that is with a perswasion that what we doe is according to the revealed will of God otherwise we sin Rom. 14. 23. and are condemned in all we doe But if this faith with a reserve be the rule of our practise we can do nothing in faith but with a resolve upon doubting so what you doe may as possibly be murther idolatry stealing lying as obedience to God yea you must beleeve that what you do to day is lawfull but yet so as to morrowyou must beleeve upon a new light that it is unlawfull and sin yea and this makes the erroneous conscience the rule of your faith and practise for if the holy ghost command you to beleeve such points with the faith of a reserve he must command you to practise according to the present faith that he commands you to have of those truths But the present you have may be the beleife of a lye and a blasphemous untruth and so the ten Commandements should bee a rule to no man But his erroneous conscience if then he beleeve that it is such acceptable worship as God craved of Abraham that you sacrifice your Sonne to God you beleeve it with a reserve and you are to practise it with a reserve and oblieged to practice what you are oblieged to beleeve but you are oblieged to beleeve with a reserve that it is acceptable service to God to sacrifice your child to him for it is a non-fundamentall not clearly determined in the word as least it is contraverted by many that goe for godly people Now if so God shall obliege men to sin and not to sin to doe his revealed wil and not to doe his revealed will in the same commandement which were blasphemous now that we are to practise according to our faith of reserve I prove by the doctrin of Libertines for they teach a man is to suffer death and any torment rather then that he say there bee three persons in one God and two natures and one person in Christ and that Presbyterian Government is lawfull that the Christian Prince is to punish false teachers if he beleeve in his conscience though hee is to beleeve with a reserve and doubt somely that these are truths contrary to the word of God then is his faith with a reserve which may be the faith of a lye his onely oblieging rule of his practise according to the way of Libertines I confesse hee is rather to suffer death then to professe any doctrine contrary to the dictates even of an erroneous conscience because he should choose afflictions rather then sin But when we are commanded faith with a reserve as they say we are commanded to beleeve a lye which is blasphemous and what we are commanded to beleeve by the Lord in his word that must be an oblieging rule to our practice and so must we be oblieged to sin nor can it be said to offer your child to God in a sacrifice is against the light and a cleare Law of nature and a fundamentall errour for in this dispute Libertines arguments are for a toleration of all whether they erre in fundamentalls or non-fundamentalls nor can they determine what is of their owne naturall are controversall and disputable to humane reason and what not for we either speake what are de facto actually controverted in all the Christian world or what be those that in regard of their disproportion to humane reason of their owne nature may be controverted 2. Or we speake of those which are not controversall amongst Christians who acknowledge the Old and New Testament to be the word of God and what are not clearely determined in the word and touching the former there is nothing we know not controverted in the Christian world except that there is a God and that is also controverted two wayes Atheists so farre winke though nature cannot no not in devills and godlesse men run it selfe starke blinde as they deny there is a God out of malice 2. They cavill at all arguments brought to
God appeared once satisfactorily to your conscience to be according to the word of God for you tooke the Covenant yet ye say it is Antichristian it drives men in droves to the Sacrament it is the Bishops Courts and Consistories continued But yee did sweare to endeavour the preservation of their Reformed Religion according to the word of God the onely rule But if it was sworne to as the Reformed Religion was it not according to the word of God is it reformed and not according to the word of God or was these words according to the word of God A condition insinuating what is in the doctrine and discipline of the Reformed Religion of that Church not according to the word of God to that you did not sweare But so if the Turke should come and wage warre against Papists for their Religion and a heathen people that maintaines there bee more Gods then one and that the Old Testament is not the word of God should raise Armes against the Jewes you might as well swear you should defend the doctrine of the Church of Rome and the Religion of the Jewes against the Turke and those heathen people according to the word of God for sure these fundamentalls that Jewes and Papists hold in doctrine are according to the word of God and so you did swear no otherwise to defend the Reformed Religion of the Church of Scotland then that of the Church of England before these troubles arose for that ye swore to defend in so far as it agrees with â—â—e word of God yea so ye did sweare to defend any Religion of any Nation you never heard of according to the word of God if you say But we knew the Reformed Religion of the Church of Scotland therefore ye might sweare to it but yee know not all the Religions of any Nation you never heard of But if so then yee knew the Reformed Religion of Scotland to be according to the word of God then it appeared satisfactorily to your conscience so to be But did their fundamentalls against Familists Antiscripturists Socinians Arrians so appeare to your conscience to be according to the word of God and their Antichristian and tyrannicall Presbyteries that are but as you say Episcopall Courts and Consistories appear to be so and that satisfactorily to your consciences if so why judge ye Familists Socinians such as deny the Trinity and such as make all the Saints to be Christ and Godded with the indwelling fulnesse of God to be Gods manifeâ—â—ed in the flesh to be Saints brethren the godly party to be indulged then you must question the fundamentalls of the doctrine of Scotland and they did not satisfactorily appeare to your conscience to be according to the word of God And why did you simply without any limitation sweare to endeavour the preservation of the Reformed Religion you should have said truly Reformed Religion of the Church of Scotland and why did you sweare simply to the doctrine worship discipline and government of the Church according to the word of God when yee knew then as now their government was Antichristian and not according to the word of God and their doctrine even in fundamentalls not so sure but Socinians Arrians and the Saints your brethren the Familists may hold the contrary and bee tollerated as Saints and their doctrine though opposite in fundamentalls to ours may be as satisfactory truths to your conscience as ours of Scotland Confesse and glorifie God you sware the Covenant in a Jesuiticall reserved sense kept up in your minde as you insinuate pag. 66 67. and such as the words cannot beare 3. There is here a new Tricke put on the Covenant it bindes to no truth but what shall appeare satisfactorily to the conscience of each swearer to be according to the word of God If a Merchant promise and swear to a simple man to give him for such wares an hundred pounds he gives him but an hundred pounds Scotch whereas the wares are to the man as dear as an hundred pounds Starling is the Merchant absolved of his oath and promise if he pay him but an hundred pounds Scotch and say it appeares satisfactorily to my Antinomian conscience the 〈…〉 of no more value then a hundred pound Scotch and my oath and promise obligeth me to no more then satisfactorily appeareth to my conscience the onely rule of my obligation to be according to equity and justice and so you are fully paid with an hundred pounds Scotch So this Authour absolves us from all oaths and covenants though we sweare not to kill a captive taken in warre and sweare to adhere to the fundamentalls that there is one God Christ is the one onely Mediator God and man consubstantiall with the father yet if after you have talked with Saâ—marsh or put your faith in the power of the sophismes oâ— a cunning Jesuit he makes it satisfactorily appeare to your conscience that it is according to the word of God that the captive â—e killed â—e is a murtherer and there be as many Mediators as there be Saints in heaven and as many Christs Godded with the fulnesse of the Godhead as there be Saints of the family of love and so your oath to your fundamentalls obligeth you not and you are guilty of no perâ—ury though first you sware to the necessary truths of God and now ye turne apostate from both faith and oath Libertines infuse such a magick in your erroneous conscience that it is your onely rule and displaceth the Law of nature from all obligation or the word of God the onely rule of faith and manners you are tyed no longer by the oath of God then your weather-cock-conscience with this new Moon hath catched a new light you are as if there had been no such outward Covenant obliging you take it upon the word of this Gamaliel dormii securd in utramque aurem But though it be true nothing doth oblige but it must appeare to be according to the word of God that it may oblige in the right and due manner and way yet it is most false that it obligeth as it shall appear or quaâ—â—nus because it doth appear to the conscience to be the word of God for a quatenus ad omne valet consequentia Then every thing obligeth as it appears to be the word of God to the conscience most erroneous then are some obliged to murther the innocent Apostles for it appeares satisfactorily to their conscience to be the word of God and service to God so to doe Joh. 16. 1. and some are obliged to sacrifice their sons to God though they did vow and covenant the contrary in Baptisme for it appeares satisfactorily to their conscience it is according to the example of Abraham to offer their sonnes to God except God from heaven forbid them as he did Abraham 5. To Libertines no Covenants nor Oaths of the most lawfull things layes on any more obligation to performance then if these Oaths
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.
Commandement as it is probable it is true and acceptable and worship to God and though it were false worship it is as probable that to punish it is a sacrilegious invading of Gods place as it is an act of justice in the Magistrate 4. If the Magistrate must beleeve as the Libertine doth doth and teacheth him what he will if it were King and Parliament and all the Judges in Britain if they be of the faith of Libertines what conscience have they to take away the â—ead of a father who sacrificeth his onely childe to God upon meere religious principles what warrant have they before the tribunall of God to cut off his head as a peace-breaker rather then to spare his life as a sacrificer and a devout and zealous whether it be blinde zeal or no the Libertine Magistrate hath nothing to do to judge worshipper of God whether or no hath the Magistrate who in that case killeth aâ— innocent man according to his own libertine-conscience greater respect to false peace in a humane society then to true piety and innocent walking with God which forbids him to punish any thing that is onely to the subject he punisheth a meere devout worshipping of God 5. Upon the same ground should not the masse and all the broad worship on earth be tolerated since it hath farre lesse connexion with disturbance of peace then the Anabaptists children-killing worship of God 6. If the formall is ratio the onely formall reason and cause why the Magistrate is to use corporall coersion against none now under the New Testament but is to suffer every man to worship God as he best pleaseth because the worship of the New Testament is more spirituall the Law-giver Christ a meeker Mediator then Moses and there is no warrant now to hinder any man or lay bands and coactive violence upon Christs free subjects with force of sword to restraine them in one worship more then another what reason an Anabaptists offering his son a sacrifice to God should be restrained in his sacrificing more then in other acts of worship is not the man persecuted for his conscience is not this a carnall and no New Testament way of restraining him when he is restrained by the sword is not the onely word of God and no weapons that are carnall the way of rescuing men from all false worship and the onely way 7. Nor can the bloodinesse and cruelty of that worship be a sufficient ground why the Magistrate may restraine the conscience of the devout worshipper for who ought to sit as Lord Judge above the conscience of this father and sentence the worship as destructive to peace or the worshipper as a bloody man his conscience is under the New Testament and the Lord his onely judge But by the light of nature that the father kill the sonne to God 〈◊〉 murther and â—ruelâ—y But I answer if it be gratefull worship to God it is no more cruelty then to burne a beast to God and you are to suppose that a godly Anabaptist hath warrant from God for that worship as well for burning of beasts and offering yearely thousands of bullocks and sheep to God in memory of Christ once already sacrificed for sinners and that there is in it neither cruelty to beasts nor hurt to the Common-wealth that the Magistrate can restraine for though there be no reason at all for the worship ex natura rei if we consider the worship it selfe yet there is such reason to tolerate the worship so as if the Magistrate restraine he tyranniâ—eth over the conscience and a bloody conscience is a conscience as uncapable of violence and as immediately in the New Testament subject to God onely not to the sword as a good conscience then if the sword can straine no conscience as conscience how can it squeeze a conscience wading in bloody son-butchery more then any other conscience 8. If the Magistrates punishing of any for his conscience be a violent compelling of him to sin to worship or to forbeare worship against his conscience how will Libertines cleare Magistracy in the Old Testament from being intrinsecally a sinfull ordinance for the Magistrate in the Old Testament in stoning to death the seducing Prophet and the blasphemer must compell him to sin against his conscience and to professe Jehovah not Baal was the true God whereas the seducer believed in his conscience the contrary since to compell men to sin is intrinsecally sinfull let Libertines answer the query if God ever in Old or New Testament could command sin or if there was ever such a thing heard that a Magistrate might by his office command men to sin or then punish them 9. Let Libertines answer if Arminians extend not liberty of prophesying as farre as mens lusts can carry them in these words But to suffer every man say they to 〈◊〉 publickly in Religion every thing iâ— perilous Why for either that which 〈◊〉 asserteth is true or false if it be true why admit we is not why doe we imprison the Author thereof this injury reflects upon God the Author of truth if it be false the truth shall easily overcome â—â—ar of it self it shall melt like was before the Sunne if ye offer violence 〈◊〉 it yee strip Religion of its glory and furnish oyle to errâ—â—â— Whether is not reason as strong to refute errours fundamentall as non-fundamentall whether if ye offer violence to truth in fundamentalls as well as in non-fundamentalls yee strippe Religion and truth of its glory and furnish oyle to errour They goe on and tell us Wee need not ever bee in learning these that are clearely determined in the word for they are cleare open and of undoubled truths in the Scripture in other points not fundamentall a Christian is ever a disciple and a searcher not that he doth ever doubt and hesitate but because though for the present he neither doubt nor hath cause of doubting yet can he not be sure of these points with such a certitude which is free of all danger of errour and therefore he is often to examine these according to the rule that cannot erre and so it is enough before God that he may be said ever to learne and to come to the knowledge of the truth as far as frailty in this life can permit Answ 1. There is then no stability of faith but in two or three points in which all Papists Latherans Antiâ—â—niâ—arâ—ans Arrians Socinians Libertines Familists Sabellians Nestorians Macedonians Arminians Antinomians Seekers Fâ—thystasts Anabaptists c. agree and make one true Church beleeving what is necessary for salvation and holding the foundation Christ and we have no divine faith of the miracles that Christ wrought that the old world perished with waters which God speakes as clearly in the word as he doth fundamentalls But Libertines should distinguish the formall reason of beleeving truths which breedeth an obligation and the necessity of beleeving for the one onely
doe the like and others the like till Religions bee multiplyed and this wee must say except it be affirmed that under the New Testament The corruption of our nature is not so great through neglect of Magistracy to doe what seemes good in our owne eyes under the New Testament and to runne a whoring from God to other high places as they did and if so neither should there be a Magistracy under the New Testament to restraine us in wayes of conversation touching the second Table to wit to hedge men in from robbing and stealing from incestuous Marriages and Polygamie upon meere conscience for if the Saints be the onely â—ust owners of the earth as many now hold it is no more punishable by the Ruler as robbery that a Saint take the Oxe Asse Monies Possessions of his neighbour who is a carnall and wicked man then that he take of his owne goods for his use when he is naked and starving which by the Law of nature hee ought to use before hee famishâ— and incestuous Maâ—riages are to some consciences as unpunishable now as when Cain and Abel married their owne sisters and if conscience ought not to bee forced in one thing neither can violence bee offered to it in any thing that unfainedly pretends to conscience Argument III. THAT indulgence and forbearance of all from the Ruler which layes an undeniable ground for Scepticisme Fluctuation and doubting in matters of Religion is not of God But such is toleration of sundry Religions ergo The major is thus proved True Religion suggesteth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a perfect understanding Luke 1. 3. knowledge and perswasion of faith Rom. 14. 14. 23. faith by many infallible tokens Act. 1. 3. Full perswasion Rom. 8. 39. 2 Tim. 1. 12. 2 Tim. 3. 16 17. All riches of the full assurance of understanding Col. 2. 2. The assumption I thus prove Because the Libertines say that speciall and principall ground of no indulgence to false Prophets under the Old Testament was because the Prophets were infallible God himself who onely knows the heart designed the false teacher and the blasphemer by immediate resolution from his owne oracle and made it out of question whether that was heresie or no and whether presumptuously against the light of conscience the man held professed and taught others so to doe and beleeve as he did So Arminian Libertines So Minus Celsus So Vaticanus So Jo. Goodwin and the English Libertines But now since the Prophets and Apostles fell asleepe no Magistrate no Synod is infallible all men are apt to deceive and be deceived for whether in fundamentals or non-fundamentalls none now can challenge Propheticall or Apostolicke infallibility the Synod condemning Socinians Familists as heretickes are not infallible but may as rather be the heretickes as those whom they condemne for they have not monopolized the Holy Spirit to them-themselves so say they wee have no immediate Oracle to determine heresie and what we beleeve in all except some few fundamentalls wee are to beleeve with a reserve leaving roome to a new contrary light say the Independents yea but it holdeth in beleeving fundamentalls as well as non-fundamentalls for in neither have wee Propheticall infallibility and immediate Oracles and Scripture shewes wee have as great darknesse blindnesse of minde naturall fluctuation to beleeve nothing in supernaturall fundamentalls in the Gospell as in non-fundamentalls but with trepidation and doubting of minde wee no more having monopolized the Spirit to us then Sectaries nor Sectaries more then we in the one then in the other in fundamentalls then in non-fundamentalls what ever wee beleeve upon this principle of Reciprocall Toleration both wee and Sectaries are to beleeve with a speciall reserve to change that faith with the next new Moone when contrary new light shall appeare so are wee taught to have faith of nothing but to bee tossed to and fro and to bee carried about with every wind of doctrine with wavering not rooted nor established nor fully perswaded of any thing contrary to Ephes 4. 14. Hebrewes 3. 19. Coloss 2. 2. 7. Roman 14. 2â— 2 Timoth. 1. 12. And this destroyes faith and makes it a meere conjecture and an unsettled opinion with a fluctuation of minde to waite the tyde of a new contrary light and send this old faith away and admit of another yet so as to lodge that new one with a moveable reserve and so must we live and dye doubting and meere nullifidians Argument IV. THat which destroyeth all our hope comfort of the Scriptures zeale constancy and rejoycing in suffering for the truth for Christ and the Gospel is not to be held nor is it from God But toleration of sundry Religions is such ergo The Proposition is cleare for the places of Scriptures placing these Christian graces in beleevers as Heb. 5. 19 20. 1 Pet. 1. 3. 1 Thess 5. 8. Rom. 15. 4. 5. Rom. 12. 11. Rom. 5. 1 2 3. Eph. 3. 1. Phil. 1. 12 13. Heb. 10. 33 34. Matth. 19. 29 30. Now Toleration layes this ground as a principle Men are not to be troubled for their conscience because they beleeve hold publish and reach what they do right or wrong according to their conscience be it erroneous or not erroneous and their zeale hope perswasion comfort carrieth them to undergoe the reproaches of Heretickes Seducers false Prophets imprisonment torture death burning quicke rather then they would sinne against knowne truth and offend against a conscience though erroneous yet because the sufferers are not infallible and it may be a lye they beleeve publish and suffer for their hope may be grounded on a lye their comfort not bottomed on the Scripture and so false hope and comfort their rejoycing in sufferings and undergoing torture and violent death but fleeting and counterfeit joy their zeale without knowledge a bastard zeale having nothing to doe with the word and Gospel-promises but in the bottome as contrary to them as light is to darknesse for what any Saint or Professour beleeves and publishes hee is to beleeve and publish and dye in it and for it with a faith that the contrary may bee a truth of God and so to bee tolerated and borne with now the hope of the hypocriâ—e is therefore compared to the spiders web to a broken tree to a blasted olive tree his joy to a night vision a dreame the cracking of thornes under a pot because both hope and joy and all his comfort is grounded on an erroneous conscience a lye an imagination not on the word of God Now so is the joy comfort and hope of all Religions which Libertines contend must be tolerated they confesse they may bee truths they may bee lyes yet if they bee punished for them they suffer persecution for righteousnesse for Christ for truth Argument V. THAT which taketh away all wayes of removing Heresies under the New Testament both by the Sword and refuting of gaine-sayers by the word all rebuking all
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
sword or censures for let it be most false in it self yet it is to him Truth and if you persecute him he suffereth for the truth for the Gospel for righteousnes sake and the Ministers have no more to doe to labour to recall and gain him from his opinions to the Truth then he hath to labour to gain Ministers from their opinion Hence I argue what ever opinion maketh every manâ— dictate of his conscience the true word of God and as many Bibles divers and contrary Gospels and words of God and contrary rules of faith and practises as there be divers opinions fancies dictates and apprehensions of conscience is a Godlesse and Atheisticall way But such is this opinion of Libertie of Conscience and Toleration Ergo c. The Proposition is undoubtedly true there being but one Gospel one Faith one truth as there is but one Christ and one Lord Ephes 4 5. and the Scripture hath but one sense that is true and the ground of faith otherwise this There is but one God to us should have one sense to the Treitâ—ites to wit There be three Gods because three persons it should have a contrary sense to another To us there is but one God in nature and essence and yet both should be the same truth to each man as he apprehends The Assâ—mption is manifest to those that will see by the grounds of Libertines because to every man that is the word of God which he phansieth to be the Word of God for otherwise the truth should be monopolized to â—ut or some few persons and this is the sense of the word of God and so the very Gospel and truth which this man beleeveth and of you punish him for it the man suffers for the 〈◊〉 for the word of God and if his neighbour beleeve the contrary that is to him the Word of God and if you punish him for it the man suffers for the word of God also and there bee two contrary Gospels and sundry truths and if there be two there may be two and twentie Bibles and contrary truths and so we have not the Old and New Testament but the letters of it and as many senses by this there be of Scriptures as many Bibles and as many sundry heads and various opinions of men Hence libertie of prophecying is lawfull and so libertie of Faiths of contrary Bibles and from this it is that which tendeth to unitie of faith as one Confession of faith or uniformitie of beleef is mocked by these men and every one that suffereth for his supposed truth is persecuted for the Word of God and so blessed because persecuted for the Truth and if blessed as our Saviour meaneth Matth. â— v. 11 12. They have a great reward in Heaven for so they expound the place Matth. 5. 11 12. All men then are saved in their own Religion and to be rooted and grounded in the truth is common to all Sectâ— and Hereticks and iâ— is to bee rooted and grounded in opâ—â—ions such as every man shall fansie to be truth and not to be moved from the truth is not to bee moved from opinions and not to be carried about with every winde of doctrine is to adhere with pertinacie to opinions were it Arrianisme Manichisme and if so all Religions are alike safe and all Sects Saints and all Hereticks because they follow their erronious consciences are innocent godly grounded on Truth Neither needeth Mr. Williams to prove that the place Rom. 13. is meant of the duties not of the first but of the second Table of the Law which we grant with Calvin and Beza but it followeth not That the Magistrates punishing of ill-doers and so of seducing Teachers is excluded for that punishing is a dutie of the second Table of the Law though the Object be spirituall as sorcerie is against the first Commandment and punished as ill doing Rom. 13. though sorcerie be a sinne formally against the first Table of the Law and why should the Magistrate punish one sin against the first Table and not all in so far as they are against the peace and safetie of humane Societies FINIS Errata PAge 2. line 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l. 22. them r. these p. 33. l. 5. but of all these r. but all these p. 23. l. 1. r. elicite acts p. 36. l. 13. And it is false that we are to beleeve that what Synods determine according to the Word of God must be fallible lyable to Error and an untruth because they so determine p. 56. in Margin r. thus The Magistrate may with the Sword coerce ibid. Five impediments that keep men from embracing the truth according to Augustine l. 10. for Guidentum r. Gaudentium p. 50. l. 19. Cyrillus p. 59. l. penult for worships r. Vorstius p. 62. for elect r. elicite p. 74. l. 2. for or r. are p. 82. l. 10. for this not r. this is not p. 101. l. 7. for now r. not p. 106. in margin for iâ—dicari r. judicare p. 109. r. religio p. 110. l. 28. for is r. are p. 199. l. 26. for thou r. that p. 201. l. 19. for is r. it s forâ—â—ssed â—â—ssed r. professe p. 206. l. 31. for abolish r. oblige p. 215. l. 17. for and father r. and the father p. 216. in margin r. confutaâ—unt p. 223. l. 32 for Quod nou in r. Quod non est p. 232. marg for no case r. in case p. 2â—0 l. penult r. impletionem p. 254. l. 6. r. redarguit p. 156. l. 13. r. Protestaâ—ts Fâ—â—ilists Arminians Seekers c. hold and beleeve must be the Dictates Gal. 2. 14. The name Conâ—â—â—ence Conscience the practical knowledge Conscience a power not an act or habit 〈…〉 Thomas 12. â— 19 aâ—t 5. Casetan ibid. Richard 2. â— 29. ar 1. 2. Grego de Valent. 12. q. 14. punct 4. Vasqu z. 12. disp 59 c. 1. Tannet tom 2 diâ—p 2. q. 4 dubâ— 4. What sort of knowledge is ascribed to the Conscience Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Conscience in relation to the Major Assumption and Conclusion of a Practicall Syllogisme The object of Conscience Hamond of Conscience pag. 3. Sect. 9. Conscience to be revereâ—ced 〈…〉 of Consâ—â—â—nce and the acts 〈…〉 Of witnessing of Conscience and selfe-reflection The knowledge of our own state of grace may be had by the fruits of the Spirit of Sanctification â—olion Serm. an 1643 pag. 428. 429 430. c. Acts of Conscience in relation to the Conclusion A Conscience good or ill A good Conscience Conscience the â—arest peece that God made A tender conscience Amesius de consci l. 1. c. â—5 n. 11. Conscientiae huic malae vel cordi diero opponitâ—â— conscientia tenera quae facilè afficitur verbe Dei 2 Reg. 22. 19. Ut in Josia Who ingrosse the name of tender consciences to themselves Of a scrupulous conscience The causes of a scrupulous conscience How a Synod compelleth â— Remonsâ— Apo. c. 25.
A FREE DISPUTATION Against pretended Liberty of Conscience Tending To Resolve Doubts moved by Mr. John Goodwin John Baptist Dr. Jer. Taylor the Belgick Arminians Socinians and other Authors contending for lawlesse Liberty or licentious Toleration of Sects and Heresies By SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews PSALM 119. 45. And I will walk at Liberty for I seek thy precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by R. I. for Andrew Crook and are to be sold at his shop at the signe of the Green Dragon in St. Pauls Church-yard MDCIL TO THE Godly and unpartiall Reader I Offer Worthy Reader to your unpartiall and ingenuous censure these my ensuing thoughts against Liberty of conscience from which way looking to me with a face of Atheisme I call the Adversaries Libertines not intending to reach a blow to any godly man or to wound those who out of weaknesse are captived with that error but to breed in the hearts of the godly a detestation of that way which in truth hath its rise from Libertinisme and savoureth rankly of wide loose and bold Atheisticall thoughts of the Majesty of God as if our conscience had a Prerogative Royall beside a rule yea which is prodigious in its simple apprehensions of God of the Mediator of the revealed will of God above the Law of God For 1. This way bringeth in Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So I thinke and all say so and our faith and hope must be resolved in the first principle of Scepticisme So it seems to me for the young daughters of the minde the simple acts of apprehending knowing beleeving God and divine truths are innocent harmelesse and ill-lesse foul-works being from under all dominion of either free-will or a divine Law and the minde a free borne absolute Princesse can no more incur guiltinesse in its operations about an infinite Sovereigne God and his revealed will by this lawlesse way then the fire can in burning the Sunne it inlightning the stone in moving downward be arraigned of any breach of Law if toleration have place 2. All certainty of beleeving all stedfastnesse rooting and unmovable establishing in the truth all life of consolations and comforts in the Scriptures all peace of heavenly confidence all joy unspeakable and full of glory all lively hope all patient and submissive waiting for the fruits of the harvest all wrestling in prayer all gloriation in tribulation and all triumphing in praising all rejoycing in Spirit being bottomed on fallible opinions on doubtfull disputations of Scepticks may be the reelings of wind-mills fair phansies and dreamâ— for who say they is infallible and who hath known the minde of the Lord so as the truth must be monopolized to any one Sect or way who in faith or fulnesse of assurance can convince or rebuke gainsayers hereticks or such as bring another doctrine and may not you the convincers and rebukers as rather be gainsayers and Hereticks and such as bring another doctrine as those whom you so labour to convince and rebuke 3. Conscience is hereby made every mans Rule Umpire Judge Bible and his God which if he follow he is but at the worst a godly pious holy Hereticke who feareth his conscience more then his Creator and is to be judged of you a Saint 4. Hence conscience being deified all rebuking exhorting counter-arguing yea all the Ministery of the Gospel must be laid aside no man must judge brother Idolater or brother Familst or Saints to be Socinians or men of corrupt mindes perverse disputers vain-janglers wresters rackers or torturers of Scripture whose words eat as a canker who subvert whole houses who speake the visions of their owne head and see false burdens for all these were of old but are now quite gone out of the world for who can make a window in any mans soule and see there heart-obstinacy which only doth essentially constitute the heretick the blasphemer the false Prophet But is not brotherly forbearance Christian indulgence a debt we owe to brethren Saints and the truly godly in errours and mind-infirmities which by a naturall emanation or resultance get the fore-start of freewill To which I shall speak in these few considerations 1. It is much to be desired with the prayers and suits of the children of God that where there are two opinions there may be one heart that the Father of Spirits would unite the hearts of all the children of one Father and the heirs of one house 2. Papists here have exceeded in boundlesse domination and tyranny over the consciences of men and what ever is contrary to the lawlesse decrees of their Councells and Popes is an unexpiable heresie and cannot be purged but by fire and fagot 2. Who ever refuse subjection of conscience to that Enemy of Christ and to that woman-mistresse of witchcrafts on whose skirts is found the blood of the martyrs of Jesus is presently an heretick and his arguments answered with burning-quicke this tyranny over conscience we disclaime yet for that ought not the other extremity of wilde toleration to be imbraced 3. We cannot thinke but all Saints in this side of glory carry to heaven with them errours mistakes and prophesying in part and the fairest Stars and lights in this lower firmament of the Church are clouded and the benefit of the Moon serves to enlighten the under garden of Lillies where Christ feedeth till the day breake and the shadows flee away And here brotherly indulgence and reciporation of the debt of compassionate forbearance of the infirmities one of another must have place 4. Yet so as there can be no conflict of grace against grace nor can the taking off the Foxes which destroy the Vines be contrary to the gentlenesse and meeknesse of Saints in fulfilling the law of love and bearing one anothers burdens nor can love seated essentially in a new borne childe of the second birth be contrary to the zeale of God in withstanding to the face a Saint looking awry and walking not with a straight foâ—â— according to the truth of the Gospel which way if heeded in sincerity should breed more union of hearts and be a greater testimony of faithfulnesse to a straying sheep then our cruell meeknesse and bloody gentlenesse in a pretended bearing with tender consciences under a colour of paying the debt of bastard love while as we suffer millions to perish through silence and mercilesse condolency with them in their sinfull depraving of the Truth Farewell Yours in the Lord Jesus S. R. The Contents CHap. 1. Of Conscience and of its nature The name Conscience page 2. Conscience the practicall knowledge ibid. Conscience a power not an act or habit p. 3. What sort of knowledge is ascribed to the Conscience p. 5. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. Of Conscience in relation to the Major Assumption and Conclusion of a practicall Sylogisme p. 7. The object of Conscience p. 8. Conscience to
be reverenced ibid. Of obligation of Conscience and the acts therefrom resulting p. 10. Of witnessing of Conscience and self-reflection p. 11. The knowledge of our own state of grace may be had by the fruits of the spirit of Sanctification p. 12 Acts of Conscience in relation to the Conclusion p. 14. A Conscience good or ill p. 15. A good Conscience ibid Conscience the rarest peece that God made ibid. A tender Conscience p. 19. Who ingrosse the name of tender Consciences to themselves ibid. Of a scrupulous Conscience p. 21 The causes of a scrupulous Conscience ibid. Chap. 2. Conscience under Synods and how and that the Conscience cannot have absolute libertie in matters of Religion How a Synod compelleth p. 23. The Conditions that Libertines require to be in a Synod p. 24. Libertie to question every thing is Licence ib. The Church though not infallible may determine infallible points ib. A Confession Covenant or Synodicall decree a secondarie rule of Faith p. 25 A Ministeriall and publike and a Christian and private judgement and faith how they differ ibid. Libertines give us Sceptisme and Fluctuation for Faith p. 28 There is need of Interpretation and decision of Synods ib. That Confessions ought to be only in expresse Scripture words is â—â—â—ther false principle of Libertines p. 29 Ancient bonds of Liberty of Conscience p. 32 The end of Synods is not to remove heresies by any means good or bad or to crush Heresie so effectually as these Heresies shall never 〈◊〉 heard of in the world again ibid. The necessity of Synods p. 33 Pastors subject the disobedient to wrath yet are not Lords over the Conscience Ergo neither are Synods Lords â—ver the Conscience for that ib. The subject of a Synod not a Sceptick Conjecturall truth as Libertines suppose p. 34 The sence of Scripture from Synods beleeved truly to be infallible though Synods consist of men who are not infallible as an 〈◊〉 Pitcher doth contain gold and precious Rubies and Saphires in it though there be no gold in the matter of the Pitcher but only clay 2 Cor. 4. 7. ibid. How a true decision of a Synod is ever the same and not retractable p. 36 Though all truths be peremptorily decided in the word yet is there need of a Ministeriall and declarative decision of men because Teachers may deceive and those that are taught are ignorant and dull p. 37 Men are to come to Synods not as Nullifidians but as ingaged for truth p. 38. Synods may impose upon others and how ibid. Ancient bonds or Libertie of Conscience stated p. 40 The Conditionall imposing of Synods consisteth well with trying of all things what Libertines say on the contrary is naught ibid. Conditionall imposing proveth the imposeâ— to be no Lord of the Conscience p. 42 Chap. 3. The Church may complain of Hereticks p. 43 Pastors are not out of their calling nor Apparitors nor tale-bearers if they complain to the Magistrate of Hereticks p. 44 Chap. 4. The State of the question of compulsion of Conscience and toleration p. 46. Opinions cannot be compelled nor the mind or will in the elicite acts ibid. The question is Whether the Magistrate may compulsorily restrain the externall act of the outward man in religion ibid. Shame and feare of rebukes by Pastors and Church-censures have the same compulsorie influences on false Teachers that the fear of publike punishment by the Synod hath p. 47. Church censures are as compulsorie on the Conscience as coercing by the Sword p. 48 Some externall actions of injustice flowing from meer conscience are punished justly without any note of persecution by grant of Libertines and why not all others also p. 49 Ancient bonds of Libertie of Conscience p. 50 Discountenancing of men and negative punishing of them for their Conscience is punishing of them ibid. Ancient bonds p. 12. ibid. How Religion may be compelled how not p. 51 One mans Religion remaining in the mind and will may hurt or benefit the man himself not any others but true religion as it comes forth into acts of teaching may edifie and win others and false religion may subvert the faith of others ibid. The Magistrate does not command religious acts as service to God but rather forbids their contraries as disservice to Christian Societies ibid. How Tertullian and Lactantius are to be expounded of forcing to Heathen religion ibid. Though we can compel none to Religion it follows not that the Magistrate may not punish those that seduce others to a false religion ibid. Lactantius speakes of compulsion without all teaching p. 53 Those that are without the Church are not to be compelled ibid. Because the Magistrates compulsion makes Hypocrites it followeth note hee should not punish Hereticks for so he should not punish murtherers p. 54 The Magistrate may by the sword curbe such impediments that keep men from embracing the truth according to Augustine p. 56 Answer to Doctor Adam Stewart ibid. Impotencie of free will objected by Master John Goodwin no reason why the Magistrate ought not to punish seducing teachers as of old the Donatists objected ibid. State of the question more strictly proposed p. 57 It may as well be said because there be no expresse Laws against murtherers Parricides Sorcerers Sodomites in the New Testament more then against false Teachers that therefore Sorcerers are no lesse then Hereticks to be tollerated p. 57 Chap. 5. Of Fundamentals The number of Fundamentalls p. 59 A saving disposition of faith to beleeve all truths revealed though the man be ignorant of many may consist with the state of saving grace ibid. Three things among those that are to be beleeved 1. Things simply necessarie 2. Simply profitable 3. By consequence necessarie how the Papists erre in these page 60 Some Consequences necessary ibid. Builders of Hay and stubble on the foundation may be saved and those that fall in murther and Adultery out of infirmitie may be also saved yet there is no consequence Ergo the Magistrate should tollerate both p. 61. Chap. 6. Errors in non-fundamentals obstinatly holden are punishable Obstinacie in ceremonies after full information deserveth punishment p. 62 Those that erre in non-fundamentals may deserve to be punished ibid. To teach the necessity of Circumcision not an error formally primarily but by consequence fundamentall and the contrary truth not necessary necessitate medii ibid. The toleration of all who erre in non fundamentals examined p. 64. Queries proposed to M. Joh. Goodwin who asserteth a Catholike toleration of all religions upon the ground of weaknes of freewill and want of grace p. 61 Most arguments of Libertines infer a Catholike toleration in non-fundamentals as well as in fundamentals p. 64 What deductions the Spirit makes in the soul of an elect knowing but a few fundamentals and going out of this life who knoweth p. 65. To know revealed truths of God is a commanded worship of God ibid. One generall confession of faith without a particular sense containing the true
Doctor Hamond saith to abstaine from a thing indifferent as Marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from a thing abominable or unlawfull is by Scripture and Councels condemned as sinfull Why Because to Marrie or not to Marrie is indifferent But he may remember that Papists forbid Church-men to Marrie doe they forbid it because Marriage which to them is a Sacrament is an abominable and unlawfull Sacrament I thinke no. Yet all our Divines say not onely the Manichaans but also the Papists are these who teach a doctrine of Devils 1 Tim. 2. while they forbid Marriage though not under the notion of a thing abominable So the Popish Doctor acquitteth the Papists and condemneth Protestants who so farre agree to have the adaequate rule of Conscience to be Gods will reveâ—led in his word that to make a religious Law to forbid Marriage and Meates and other things indifferent to them is a doctrine of Devils to all our Divines though they forbid them not as things unlawfull and under the notion of things abominable Vse If the conscience have an indictment against you from heaven and from the word of God which is the Law-booke of the Judge of all flesh Ergo We are to stand in awe of Conscience And looke how much goodnesse and true feare of God is in a Man as much feare of himselfe and reverence to his own conscience is within him For 1. to be holden even with the charges and writs of an erring conscience is obedience to the Law of nature as we would not be willing that a scout or a spie sent from a strange Land should see our nakednesse weaknesse folly securitie When the Conscience returneth to the Father of Spirits it can tell tales of men and can libell many pollutions of the flesh and spirit acted by the man while the Conscience lodged with clay and a polluted Spirit 2. Because Conscience is something of God a domestick little God a keeper sent from heaven a divine peece which is all eye all sense and hath the word with it in so farre it is to be reverenced and hath the reverenceth the King reverenceth the Ambassador in so farre as he carrieth along the Kings will he that honoureth the Lord must honour the servant 3. Salomon saith Prov. 15. 5. A foole despiseth his fathers reproofe but he that regardeth it is prudent Vers 10. He that hateth reproofe shall die To receive Instructions and rebukes from Conscience in so farre as they come from the Word of truth is spirituall prudence and he that turneth away his eare from his conscience shall die 4. As to submit to the Word is to submit to God so to offer violence to a divine truth is to wrestle with God and by the like proportion to stoope before Conscience carrying a message from God is to submit to God and to doe violence to the domesticke light and truth of God is all one as to wrestle with God 5. We count a tender Conscience such as was in Joshuah who did yeeld and cede to the Law of God and its threatnings a soft heart then to stand out as a flint-stone or an Adamant against the warnings of an inward Law must argue hardnesse of heart 6. There is nothing so strong and divine as truth a Conscience that will bargaine to buy and sell truth and will be the Lord and Conquerour not the captive and taken prisoner of the Gospel bearing it selfe on upon the soule in power and majestie hath his one foot on the borders of the sinne against the holy Ghost 7. It is like the man walketh not at randome but by rule who is not made all of stoutnesse and ventureth not inconsiderately on actions and wayes which undoubtedly are the seeds or eternity but feareth 〈◊〉 Paedagoge and teacher in so far as the law and will of the Judge of the world goeth along with him Vâ—e 2. Because the Word of God must be the rule of Conscience and Conscience is a servant and under-Judge onely not a Lord nor an Absolute and independent Soveraigne whose voice is a Law therefore an Iodolatrous and exorbitent rule of Conscience is here also to be condemned Conscience is ruled by Scripture but it is not Scripture nor a Canonicke book and rule of faith and conversation it often speaketh Apocriphâ— and is neither God nor Pope but can reele and totter and dream â—â—â—scribe more to conscience then is Just and to make new and hold opinions of God broad and venturous and daring affirmations the very Oracles of heaven because they are the brood as â—s conceived of an equall and unbyassed Conscience is presumption neere to Atheisme the grossest Idolatry is to make your selfe the Idol whâ—reas tender consciences suffer most persecution and are not active in daring there is extreame pride in such as lead families and are Christians in new heresies Some are extreamely sworne and devoted to Conscience as Conscience humility is not daringly peremptory Many weake ones pine away in feavours of sinistrous thoughts of Christ as if his love were cold to them Esa 49. 14. 15. and phancie an imaginary and a made-plea with Christ Oh he leveth any but me and because they make an Idol of the weak oracle of Conscience they make also an Idol of meeke Jesus Christ as if they would try if Christs love can be cold and his blood and bowels can act any more mercy to them The third is the office of Conscience in one generall It cometh under the name of Obligation But to come to particulars There be two sorts of operations of Conscience some illicite and imbred other imperate or commanded These which be Imbred are of two kinds 1. Such as conscience simply as conscience actethas in generall to oblige and in particular 1. To direct 2. To discerne 3. To exciâ—e Dirigere Discernere Impellere Others are such as issue from Conscience as good or ill as right or not right as these in well-doing 1. It approveth 2. It excuseth 3. It absolveth in ill doing it disalloweth and reproveth 2. It accuseth or chargeth 3. It condemneth These imperated operations of Conscience are such as Conscience acteth on the affections or commandeth the affections to act but are not properly acts of Conscience nor of the practicall understanding but acts of the affections resulting from the Consciences well or ill doing as to rejoice to grieve and check and the like But there be other acts that agree to Conscience in order to the assumption others in order to the Conclusion In order to the Assumption it specially doth beâ—re witnesse and testifie of its own acts both that the man hath done this fact And 2. of the quallitie of it that it is done against God the Mediator Christ free grace the word of reconciliation as a faithfull witnesse must not onely depone the fact but all the circumstances and quallities in so farre as they come under the senses of seeing and hearing and may
Testament to be the word of man not the word of God The Sadduces acknowledged the five books of Moses to be the word of God yet because they denyed the resurrection of the dead Christ argueth them Math. 22. 45. Ignorant both of the power of God asserted in the books of Moses and of the scriptures especially of that scripture which God spake out of the bush to Moses I am the God of Abraham the God of Isaac c. Exod. 3. 6. Yet would the Sadduces have sworn and subscribed all the booke of Exodus as the undoubted word of God but when they denyed the resurrection sure these words I am the God of Abraham c. making the Covenant of grace to dye when Abraham dyed and Abraham to have perished in soule and bodie as they expounded it was not the word of God and Papists will subscribe the old and new Testament and the three Creeds the Nicene Creed the Creed of Athanasius and that which commonly is called the Apostles Creed Yet as they expound the word and these Creeds we say they transforme the word of God into the doctrine of devils and most abominable Idolatrie The greatest hereticks that were Arrius Nestorius Appolliuaris Macedonius the Treithite acknowledge the scripture to be the word of God and will sweare and subscribe the word of God and containe themselves intra sacra scripturae lâ—cutiones within the words of scripure But their faith is not the saith of the scripture and this makes ten thousand and millions of faiths where as the word faith there is but one faith For Arrius hath one faith Apollinâ—ris another Nestorius another and every heretick a faith according to the sense that he fallely puts on the scripture and all may sweare one Confession of saith in Scripture-words Arminians say no man after he hath received a decree of a Synod is longer oblieged to it nor upon any other condition but in so farre and so long as he judgeth in his conscience that it is true Answ This is meere Scepticisme and to make the conscience whether erroneous or not erroneous to be a bible and a rule of faith For though the erroneous conscience say it is service to God to kill the innocent Apostles John 16. 1. Yet the sixt commandement lyes upon these murtherers with equall strength thou shalt not kill otherwise they are nor guilty of murther For if a Synod decree to kill Peter and John because they preach that the Son of Mary is the Messiah is bloody persecution Then so soone as Scribes and Pharisees in their erroneous conscience for Libertimes make exceptions of no consciences an erroneous more than another nor erring in fundamentals more than of another shall judge it service to God to kill the Apostles they are loosed from the sixt commandement and no longer oblieged to this thou shalt not murther So the authour of the tractate called Armini Where mens scope is any way to remove controversies there is there no care or little at all of the trueth of God and where the externall peace of the Common-wealth is heeded precisely there peace of conscience is of none or of little value the truth is not there perswaded but crushed Ans The learned and renowned professors of Leiden answer the end of Synods is not by any means good or bad to remove controversies but to burie them by the power of the word 2. Onely externall peace separated from truth should not be intended but conjoyned with truth and peace of conscience 3. The end of Synods is not effectually and actu secundo to silence hereticks and gain-sayers of the truth nor is it Christs scope in convincing the Sadduces that the dead must rise Math. 22. to perswade the truth so as there shall never be on earth Sadducie again who denies the resurrection for in Pauls and in the Apostles time the Sadducies still denyed the resurrection after the Synod of Jerusalem Acts 15. There arose many that said we must keep the Law of Ceremonies but the end of Synods is to doe what may actu prime remoove controversies and silence Hereticks by clearing scripture and truth but the end is not to remove obstinacy that is not the scope of Synods nor of preaching nor of the scriptures but of all these are in the event as God blesseth them and concurreth with them the end of Synods is not to oppresse or deprive ministers the end of despised and obstinately refused truth is such Armini Synods should not ayme at setting up their own authoritie which in matters of faith is none at all such decisions are the heart of Poperie and makes all religion without Synods to be uncertain Ans Synods should take care that no man despise their Authority as Timothie is exhorted by Paul but their Authoritie in matters of faith is conditionall and so not nul 2. Synods are necessarie ad bene esse not absolutely for many are saved both persecuted Churches and believers who neuer had help of Synods to cleare their faith 3. But none more contend then Libertines doe for a faith as uncertaine as the weather which may change with every new moone The same also may be said of preaching and a ministerie which the Lord Jesus ascending on high gave for the edifying his body the Church that religion is uncertain without it For Pastors in publick should convince gainsayers and so remove heresies Tit. 1. 9 10 11. 1. Tim. 6. 3 4 as well as Synods and Libertines in their conscience know Protestant Synods Lord over the faith of none as if they took to themselves in fallibilitie as Popish Synods doe Armini Since Synods may erre how then place they religion in securitie Ans No otherwise then Doctors and Pastors doe place religion in security by teaching truth and refuting errors and yet they may erre Obj. But Pastours oblidge not men to receive what they say under paine of Censures as Synods doe Answ Vnder paine of divine if not Ecclesiasticall punishment and the one is that way as binding to the conscience as the other yea more for it is a greater obligation for Pastours to subject men to divine wrath if they receive not what they preach then for Synods to binde them onely to Ecclesiasticall censurers and yet none can say that Pastours exercise tyrannie over the conscience for the former Ergo neither can Synods justly he deemed Lords over the conscience for the latter Armin. Very often fewer and provinciall Synods doe 〈◊〉 mine more soundly then many and Occuminical Synods Answ That is by accident one Machaiah saw more that foure hundred prophets of Baal But this objection is against the saftie that is in a multitude of counsellers and in the excâ—llencie of two convened in the name of Christ above one Armin. Decision of Synods cannot oblidge men while they know that the decision was rightly made it is not enough to oblidge any to consent that that which is
that may hinder love but let this wrangler answer whither it be more reall love to the murtherers soul to informe against him and more glory to God more peace to the familie or to be silent and let his brother run to hell and wrath lye upon the whole land It is but a losse of time to refute such weak foolerie against naturall reason far more contrary to sound Divinitie for if pastors informe against evil doers out of desire of revenge malice or hatred they ought not upon these grounds to rebuke any sins at all and we condemn the doing of good duties upon evill motives and principles CHAP IIII. The state of the question of compulsion of Conscience and tolleration THe question touching Libertie of conscience was never by us nor any man save Libertines themselves and ignorant Anabaptists both of old and late moved concerning internall libertie remaining within the soule as libertie to think understand judge conclude whither the Magistrate can force men with the sword to opinions and cudgell them out of some into other contrary judgements in the matters of God for the Magistrate cannot take on him yea nor the Church under the paine of censures compell any to think well of Christ or ill or Antichrist Yet most of the senslesse arguments of the times are drawn from the immediate subjection of the conscience to God from the nature of conscience Religion faith fear and the elicit acts of the soul which cannot be compelled yea in this meaning we think God can neither offer violence to minde understanding will or affections of love fear joy because all these clicit acts cannot slow from any principle but the internall and vitall inclinations of the soul though the devils be said to beleeve against their will yet not against the inclination of the understanding or desiring facultie All the question is concerning the imperated acts and these externall that is not touching opinions and acts of the minde but that which is visible and audible in these opinions to wit the speaking professed holding of them publishing teaching printing and known and externall perswading of others to be of our minde So that the question will come to this whither the Magistrates sword be to regulate our words that concerns our neighbour as that we lie not we forsweare not to the hurt of the life and credit of our neighbour that we slander not raile upon no man farre lesse against the prince and ruler of the people but whether the words we utter or publish of God though never such blasphemies and lies because they come from the conscience as if truths or words we speak for or against our neighbour did not slow from a conscience either good or ill be above or beyond all swords or coercive power of men It is clear the question must be thus stated for all the lawes of the old Testament which we hold in their morall equitie to be perpetuall that are touching blasphemies heresies solicitation to worship false Gods and the breach of which the Godly Magistrate was to punish command or forbid onely such things as may be proved by two or three witnesses and which husband and wife are not to conceale and from which all Israel must abstain for fear of the like punishment Deut. 1â— 8 9 10 11. Deut. 17. 5 6. Levit. 20. 1 2 3 4 5. But opinions in the minde acts of the understanding can never be proved by witnesses and such as neither Magistrate nor Church can censure Then we referre to all the Godly if Libertines and Anabaptists deal brotherly in affirming that Presbiterians persecute them because out of tendernesse of conscience they cannot come up to the light and judgement of their brethren in all opinions 2. There is a tolleration pollitick and Civil and spirituall or Ecclesiastick shame and fear in punishing heresies either by the Judge or the Church whither in civil or Ecclesiasticall censures rebukes Excommunication is an evil of punishment in both as is evident if we compare Judg. 18. 7. Where it is said There was no Magistrate in the land that might put them so shame in any thing Deut. 13. 11. With these places that speaketh of spirituall censures in the feare and shame of them as 1. Tim. 5. 19. Receive not an accusation against an Elder but before two or three witnesses then an Elder that is scandalous may incur shame of being accused and Mat 18. 17. let him be to thee as a heathen and a Publicane 1 Tim. 5. 20. them that sinne rebuke before all that others also may fear So the avoiding of Idolaters and Hereticks 1 Cor. 9. 11. Tit. 2. 10. â— Joh. 10. Gal. 1. 8. brings publicke shame on them 2. Thesse 3. 14. then looke what forcing power the shame the Magistrates can put Hereticks to and what compulsory 〈◊〉 it hath on the conscience and so should not be inflicted on men for their conscience and holding of heresies as Libertines say the same compulsorie power hath concionall rebukes of Pastors or private Christians and of admonition excommunication or the avoiding of the societie of false teachers either by the whole Church or by private Christians and the arguments proving the Magistrate cannot punish for conscience in his politick Spheare doe also prove that hereticks should be rebuked sharply that they may be sound in the faith contrary to Tit. 1. 13. and that we should neither admonish them nor avoid their company which is absurd so they be more ingenious Libertines who free false teachers and hereticks from both civil and ecclesiasticall censures than these who free them from civil and subject them to Ecclesiasticall censures for Ecclesiasticall compulsion hath no more influence on the conscience by way of teaching then politick or civil and the arguments taken from the nature of conscience is as strong to prove that the Church of Pergamâ—â— Ephesus Thyatira should suffer lyars false Apostles and seducers such as hold the doctrine of Balaam and Jezabel the deceiving Prophetesse who teach and professe according to their erroneous conscience contrary to Rev. 1. 2 3 14 20. as that the Godly Prince should suffer them nor can it be said that Church-censures are spirituall punishments and so work on the spirit and have instructing rebuking and exhorting going before but the sword is a bodily punishment and hath not instructing going before For I answer though these two punishments differ yet they agree that formally both are alike compulsory of the conscience and neither of them act upon the spirit by teaching and instructing as the word doth so as excommunication of a heretick should have instructing and convincing going before so should also the Magistrate presuppose before he strike with the sword that the false teacher hath been instructed and convinced and so he doth formally punish him with the sword for his pertinacious perverting of souls 3. Nor can it be replyed that men should not be punished for either opinions or for
holding opinions that slow from meer conscience when they publish preach and print them from no principle but meer conscience not for gain or a morsell of bread or for preferment in the state or Armie To this I answer lay aside opinions and answer me this how the Judges that are for libertie of conscience are not to punish some words except they would be guilty of persecution to wit such as these the Trinitie is but a fiction Christ is no more God then another holy man Yea Christ was but an Impostor and yet they punish words and deeds of the same kinde that come from meere conscience The answer must be the former words are from meere conscience and the publishers thereof will swear they hold them as the meere inforcing light and judgement of their conscience But these other words and deeds which the Magistrate censures are not from meere conscience But I beleeve these that acted in the late controverted Parliament and by vertue thereof yea and many Godly men of them that are punished by the Judges and many of the Godly that fled for fear act from meere conscience and will sweare they did so act according to their sworn covenant and to prevent a new warre and that they did it neither for gain nor for preferment in State or Armie And if it were referred to the consciences of most of the Armie why they disbanded not when the Parliament commanded them but doe by their practices treat a warre to themselves and the land a judgement of God of all others the saddest when they have none to fight against but shadows and enemies of straw and hay I judge they would swear that they judged the charge of the Houses against their conscience and unjust and that they hold up warres out of meere conscience and to vindicate the oppressed subjects and for preventing of a new warre and not for gaine or preferment So the question is not yet answered why some externall actions of words and deeds comming from meere conscience without any carnall pretext as they will swear cannot be punished but violence must be done to conscience so the men persecuted and others that doe the like and speak the like from no principle but pure conscience without any carnall pretext as they will sweare are punished and yet neither violence is done to conscience nor the men persecuted for acting according to conscience and a sworn Covenant But they justly punished if acting from meere Conscience be the formall cause why men are not to be punished it should hold in all such acts 4. They seeme to me sick in the braine who hold that it is an act of love and charity in the Magistrate to restrain 〈◊〉 Socinianisme c. and to discountenance such seducers and yet bring arguments against all externall 〈◊〉 in matters of Religion or compulsion in generall a discouâ—â—â—nancing and a keeping of men from places dignities offices is the highest compulsion of penaltie you can devise What arguments fight against any compulsion of the Magistrate positive or negative doth fight against all If it be lawfull for the Magistrate as for all other men to doe all hee can for the truth as some say and the Magistrates invitations recommendation exemplarie profession generall tuition excluding coercing are all nothing but words these agree to all Christians as Christians and are nothing peculiar to the Magistrate the Magistrate as a Magistrate cannot request he must command as a Magistrate and all his commands if disobeyed are in order to the sword 5. The question is not whether Religion can be inforced upon men by the Magistrate by the dint and violence of the sword or onely perswaded by the power of the word Wee hold with Lactantius that Religion cannot be compelled nor can mercie and justice and love to our neighbour commanded in the second table be more compelled then faith in Christ Hence give me leave to prove two things 1. That Religion and faith cannot be forced on men 2. That this is a vain consequence Religion cannot be forced but must be perswaded by the word and Spirit Ergo the Magistrate can use no coercive power in punishing Hereticks and false teachers For the first we lay hold on all the arguments that prove the word preached to be the onely means of converting the soule begetting of faith and that carnall weapons are not able yea nor were they ever appointed of God to doing down strong holds nor can they make a willing people and Lactantius said well What is left to us if anothers lust 〈◊〉 thâ—t by force which we must doe willingly And that of Tertullian It is of the law or right of man and of his natural power what every man worships what he thinks he should worship nor doth the Religion of one either doe good or doe evill to another man nor is it religion to compell religion which ought to be received by wâ—ll not by force since sacrifices of worship are required of a willing minde In which I observe 1. Tertullian speaks not of the true Christian Religion which is now in question but of Religion in generall as it is comprehensive of both true and false Religion Because he speakes of that Religion which by the Law of nature a man chooseth and is humani juris naturalis potestatis but it is not of the law of man or naturall power nor in flesh and bloods power to chuse the true Christian Religion that election is Supernaturall saith Tertullian there and else where often as also the Scripture Joh. 6. 44. Math. 16. 17. Math. 11. 25 26 27 2. Religion is taken two wayes 1. for the inward and outward acts of Religion as seen both to God and man as Lactantius Tertullian and others say so it is most true Christians ought not with force of sword compell Jews nor Jews or Pagans compell Christians to be of their Religion because Religion is not begotten many by perswasion of the minde nor by forcing of the man Again Religion is taken for the externall profession and acting and performances of true Religion within the Church or by such as professe the truth that are obvious to the eyes of Magistrates and Pastors and thus the sword is no meanes of God to force men positively to externall worship or performances But the sword is a means nâ—gâ—tively to punish acts of false worship in those that are under the Christian Magistrate and professe Christian Religion in so farre as these acts come out to the eyes of men and are destructive to the souls of these in a Christian society T is even so not otherwise punishable by the Magistrate for he may punish omissions of hearing the Doctrine of the Gospel and other externall performances of worship as as these omissions by ill example or otherwise are offensiveâ— to the souls of these that are to lead a quiet and peaceable life in all godlinesse and honestie nor does it follow
that the sword is a kindly means to force outward performances for the Magistrate as the Magistrate does not command these outward performances as service to God but rather forbids the omissions of them as destructine to man for example a Physician commands fasting Pastors after the example of James commands fasting when judgements are on us the physician commands it in so farre as eating troubles the common societie of humours members and temper of the body and the Physician forbids eating so as he will have no more to do with the patient if he will disobey and so trouble the temper of the bodie which is the onely object the physician works on Pastors command fasting to be in sincerity for afflicting and humbling the soul under the mightie hand of God So the Magistrate forbids cutting of a veine or shedding of blood as a thing troubling the peace of humane societie yet his command is not a direct means of preventing diseases in the bodie of a subject and for healthie living But the Physician commands to cut a viene and to shed blood for health and to prevent a disease and sinnes neither against the Magistrate nor God in so doing so doth the Magistrate not directly command going to Church as a worship to God so as his commands have influence on the conscience as the Pastors commands have but he commands going to Church and hearing so as the omission of hearing harts the societie whereof God hath made him a civill and politick head in this latter sense must Lactantius Tertullian and others be taken otherwise these words the Religion of another does his neighbour neither good nor ill in rigour are not true the ill example of others in Idolatrie brings ill upon all the Church Deut. 13. 5. yea and the fierce anger of God v. 17. Again Laâ—â—antius saith false Religion cannot be compelled but he denyes not that Christians may punish blasphemies in true religion 2. he denyes we may propagate the Gospel among Pagans with the sword both which points we teach There 〈◊〉 saith he of force and injurie because Religion cannot be compelled the business is to be tranâ—acted by words rather than blowes that there may be willingnesse Let them enemies of the truth draw the sword or sharpnesse of their wiâ—â— if their reason be good let it be produced we are ready to 〈◊〉 if they teach nothing more cleare then that he speaks of the Pagans that would force Pagans worship on Christians we beleive nothing of their Religion whilt they are silent as we cannot yeeld to them while they rage against us let them imitate us and declare the reason of the whole matter for we Christians doe not allure as they Pagans frequently object to us but we teach we prove we demonstrate therefore none by us are kept against their will for he is unprofitable to God who wants devotion and faith and yet no man departs from us when the truth detains him But saith Celsus fol. 84. if in the time of Lactantius Christians killed men for their religion no man can doubt but Lactantius in these same generall words inveighs against Christians who would compell men to their faith against their will and that he abhorres the violence of ours against hereticks Answ These are of a wide difference to kill blasphemers and false teachers for spreading heresies and blasphemies and to compell them by warre and fire and sword to be of our Christian Religion As I hope to prove for the formers lawfull â—he later unlawfull It s true Lactantius speaks of all Religion true and false that we are to compell none with the sword to any Religion but he no where saith that the Magistrates may not kill open and pernicious seducers and false teachers who pervert others for the Magistrate is not to compell yea nor to intend the conversion of a pernicious seducer but to intend to take his head from him for his destroying of souls And Lactantius denyes Religion after it is begotten can be defended that is nourished and conserved in the hearts of people by the sword but by the word and Spirit Those are farre different tormenting and pietie saith he nor can violence be conjoyned with veritie nor justice with crueltie And again but as in Religion so also in defending of Religion they are deceived Religion is to be defended not by killing but admonishing others read by being killed not by crueltie but by patience not by wickednesse but by faith But here he speaks of defending in a hostile way by killing those that will not be of our Religion be it the Pagan religion and most develish not of defending the Christian professors from the infection of wolvish seducers by the sword of the Nurse-father of the Church who is to defend good men and to execute vengeance on evill doers For in all this Lactantius speaks of such a violence as is without teaching parati sumâ—s andire si doccant tacentibus certe nihil credimus But suppose some father were in that errour as Augustine was but retracted it though Augustine 〈◊〉 we may compell man to the faith yet 〈◊〉 of improper compulsion and of Donatists the such as are 〈◊〉 the Church whom he thinks the Magistrate on 〈◊〉 to punish which is not a compelling of the 〈◊〉 to the sound faith but an act of justice in punishing him for his 〈◊〉 of heresiâ—s to the perverting of the faith of others Upon these 〈◊〉 is Cyrilius saith Moyes Law is one and he Kingdom of Câ—â—â—t is wholly heavenly and spirituall and 〈◊〉 â—efore hath spirituall 〈◊〉 and spirituall armour and therefore a spirituall not a carâ—â—â— sword to punish the enemies of this Kingdom 〈◊〉 Christian men But he speaks of 〈◊〉 without the Church who as I constantly 〈◊〉 are not with warres and the sword to be compelled to 〈◊〉 the Christian Religion and therefore aâ—deth on the 〈…〉 did fight against Amorites Canaanites and 〈…〉 with 〈…〉 of iron but he speaks not of the Laws 〈…〉 24. and 〈◊〉 in which death was decreed for the false Prophet within the visible Church At 〈…〉 the fathers have 〈◊〉 with unsound Emperours who have tollerated 〈◊〉 Arrians and Jews but that is no law for us But the other point is that though these that are without are not to be compelled to embrace the true Religion it followeth nto that the Magistrate should not 〈…〉 Prophets or pernicious teachers such as Baals 〈◊〉 who openly 〈◊〉 the people of God to Idolatrâ—â— 1. Become the Magistrate cannot 〈◊〉 ought not to compell 〈…〉 lyars to be 〈…〉 it with their own as well as they must be such externally no more then he can compell them to inward fear love faith in God and to the externall performances 〈◊〉 But it doth not follow that therefore the Magistrate cannot command externall acts of mercie câ—â—astitie selfe-contentednesse and should not punish murther adulterie theft robberie perjurie for to punish these makes many
till James fully determined the question from the word of God v. 13 14 15 16. then it is most clear that these that erre in other points that are not fundamentals in which all Christians agree may be perverters of souls and so deserve to be rebuked by the Church and punished 3. This opinion of so 〈◊〉 ring all save such as erre in fundamentals though they 〈◊〉 non fundamentals is grounded upon this that the Scripture is evidently plain and clear in fundamentals but in other points 〈◊〉 non-fundamentals the Scripture is dark and in regard of the darknesse and naturall ignorance of our minde which is inâ—â—cible almost we must forbear one another and give and take elbow-roome and latitude of indulgence because the Magistrate and Church are not infallible but both Godly and learned may be on each side so that there should be no peace nor union of hearts in Christian societies but all Churches or earth must disband and be dissolved if each should punish and censure one another for holding contrary tenets But 1. Mr. John Goodwine who contendeth for a Catholicke tolleration of all of any Religion whatsoever whither they erre in fundamentals or non-fundamentals and his words because nnanswerable to me against this distinction I set down I desire it be taken saith he to serious consideration 〈◊〉 or how farre it is meet to punish or censure poor miserable men for not holding or not asserting the truth of these things which they cannot come without much labour and contention of minde yea not without some good degree of some reason and understanding too to judge so much as probable nor at all to come to believe or know them certainly but onely by an immediate and supernaturall work of the Spirit of Godâ— are 〈◊〉 to be punished because God hath not imparted to them his Spirit of grace and supernaturall illumination This learned and sharp witted Divine as any I see of that way confirms me much that tolleration in non-fundamentals and non-tolleration in errours fundamentall is a distinction cannot subsist in the way that Libertines in England now goe for to know or believe supernaturall non-fundamentals as the histories of the miracles of Christ the Prophets and Apostles requires a work of the Spirit of grace and supernaturall illumination is to know or believe fundamentalls why then should men be punished for holding errours in the one and not in the other and the conscience cannot be compelled in the one more then in the other but with favour I desire an answer to these quaeries Quaere 1. Whether men deserve to be pitied and spoken of compassionately as poore miser 〈…〉 which they 〈…〉 work of the Spirit of grace and supernaturall 〈…〉 the false Prophet Deut 13. and Elimaâ— the perverter of the Gospel deserves to be piâ—ied Query 2. Hence whether the sinfull blindnesse of our in 〈◊〉 that makes us because poor and miserable 〈…〉 must not black the spotlesse justice of our Lord who yet punisheth originall mind-blindnesse in thousands of the sons of Adam Query 3. Whether this hinteth not at 〈…〉 power of believing and doing what we can otherwise God cannot deny further grace or punish that naturall impotency of not knowing or not believing Quer. 4. Whether the same query may not be retorted upon the Justice of Gods law Deut. 13. 〈…〉 thus whether is it meeâ— that the just God should command a pooâ—â— miserable seducing Jew who saith Let us go and worship strange Gods since this miserable impostor being a son of sin and wrath by nature cannot come without much labour and contention of mind yea nor without some good degree of reason to judge so much as it is probable nor at all to believe or know certainly that 〈◊〉 noâ— the true God but the God of the Jews onely excluding on the world from saving means of salvation is the onely true God onely to be served and worshipped but onely by an immediate and supernaturall work of the Spirit of God are men either Jews under the Law or Genâ—â—les under the Gospel to be punished and stoned to death because God hath not â—â—parted to them his Spirit of Grace and supernaturall 〈◊〉 Quer. 5. Is it meet to punish David suppose he were no King for adultery and treacherous murther since without a worke of the Spirit of Grace who only effectually 〈…〉 being led into temptation he cannot eschew the 〈◊〉 into adultery and murther are men-adultererâ— and men murtherers to be punished because God hath not imparted â—â—to them his Spirit of grace by whose actuall assistance only they can decline adultery and martherâ— Quer. 6. Whether did even 〈…〉 teach that the Magistrate should punish with the sword poor miserable men because they canot believe 〈◊〉 of faith by the supernaturall illumination of the Spirit whether is 〈◊〉 the question perverted when a Query is made whether the Magistrate is to punish poor men for not understanding not 〈◊〉 not judging not believing supernaturall truths we say the Magistrate or his sword hath nothing to do with the elect and internal acts of the minde of understanding knowing judging or believing but onely with the externall acts of speaking teaching 〈◊〉 â—ishing dangerous and pernitious doctrines to the 〈◊〉 and destraction of the soules of others Quer. 7. Whether the Magistrate does therefore force the conscience of a false teacher because he cannot he dare not keep up doctrines pornicious to the souls of others but publish them because his erroneous and evill conscience judgeth them to be saving and necessary truths when the Magistrate punisheth him more then he forceth the conscience of a murtherer whom he punisheth though this murtherer judged in his conscience that the man be killed did him so crying and oppressive an injury as in the court of God deserved bodily death or when this man murthered his son in a sacrifice to God out of meer conscience Quer. 8. Whether or no this divine who will have 〈◊〉 to be punished for erring in fundamentalls because they believe them not doth not say none that teacheth there is â—â— God that Jesus Christ is a grand impostor and faller 〈◊〉 the truth and saith Sathaâ— is the only God of this world and 〈◊〉 to be served ought to be so much as rebuked for without the immediate and supernaturall worke of the Spirit of God they cannot know or believe these truthe and are men to be rebuked and preached against because God hath not imparted to them his Spirit of grace whether doth not this arguing evict all the Ministery rebukes and exhortation and morall extirpating of heresies by the power of the word Quer. 9. Whether this be not the old argument of 〈◊〉 who argued from liberty of free-will to conclude liberty of conscience and said forcing of free-will if the Magistrate hinder men to be a willing people to Christ is an injury done to conscience and to free-will and to God the Creatâ—â— of the soule and the same
of Aegypt Exod. 32. 4 5. Jeroboam who made two Gods and Jehu who was zealous for Jehovah 1 King 13. 6. c. 13. 1 2 3. 2 King 9. 25. 36 37. c. 10. 16. 20 21. and Joram 2 King 5. 7. acknowledged God could kill and make alive and was just in his promises and threatnings yet worshipped the golden calves those who cryed the Temple of the Lord must acknowledge there was but one true God yet they burnt incense to Baal and killed their children to Molech Jer. 7. 4 5 9. 30 31. They that asked of Jehovah the ordinances of their God and fasted to Jehovah Esa 58. 1 2 3 4. yet inflamed themselves under every green tree Esa 57. 5. and slew their children under the clifts of the rocks the heathen knew God and one God who made the heaven and the earth and worshipped him though ignorantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 20 21. Act. 17. 23. yet denyed and hated this logicall consequence that they had forsaken the Lord Jer. 9. 13 14. or Deut. 32. 18. forgotten the rocke that begat them Ps 78. 11. 41. Ps 107. 12 13. that they forsooke him dayes without number yea they did more then God required to keep God in their minde and not forget him as they said they changed him into the forme of corruptible things to be memorialls of God to them and the Lord said For all this they râ—fuse to know me they have said It is not the Lord yea they would have dyed for it rather then have said there is no God that made heaven and earth And they did erre indeed in a consequence against the light of nature yet the irreligious and wicked stopping of eyes and eares at naturall consequences in matters of Religion is no innocent 〈◊〉 as is cleare Esa 44. 18. They have not knowne nor understood for he hath shut their eyes that they cannot see and their hearts that they cannot understand 19. And none considers in his heart neither is there knowledge nor understanding to say I have but in part of it in the fire yea also I have baked bread upon the coales thereof I have roasted flesh and eaten it and shall I make the residue thereof aâ— abomination shall I fall downe to the flocke of a tree 20. He seedeth on ashes c. Now as Israel said ever the Creator of the ends of the earth is our God the tree is but a likenesse and resemblance of God Esa 18. 18. Esa 46. 5 6 7. so they denyed this consequence ergo a part of your God is burnt in the fire and with the coals of your burnt God you bake bread roast flesh and warme your bodies when you are cold and worship a lye and an abomination as the Papists say we adore very Christ in and under the accidents of the bread even the same God-man Maries Son who dyed on the crosse yet they deny this consequence ergo a part of your God and Saviour is baken in the oven eaten and cast out with the draught and a part thereof even of the same floore and dough is made a God by the Priest and ye say I will bâ—â— downe and worship the residue of that which the baker did bake and roast in the oven and so yee worship a lye and an abomination as the old Idolaters did Esa 44. yet the Papist will deny this consequence that he multiplyes Gods as loaves are multiplyed in an oven because as Esaiah saith he knoweth not he understandeth not God hath shut his eyes certainly that knowledge he denyes to the Idolator is the naturall knowledge of a naturall consequence if ye worship a bit of an ash-tree or a bit of bread ergo the halfe of your God or the quarter thereof is baken in an oven ergo there is a lye and an abomination in your right hand then the deniall of logicall consequences in Religion and the teaching thereof to others may be and is an heresie and punishable by the Magistrate as Deut. 13. and Exod. 32. so Christ rebukes Matth. 22. Saduces as ignorant of the Scripture when they denyed but the consequence or a logicall connexion as God is not the God of the dead but of the living ergo the dead must rise againe and Abraham must live and his body be raised from the dead And 2. the Idolaters who were to dye by the Law of God Exod. 32. Deut. 13. denyed not the true God more then our false teachers doe now We see no reason why none should be false teachers but such onely as deny fundamentals and that pertinaciously though these by Divines be called Heretickes 1. Rom. 16. 17. Paul saith Now I beseech you brethren marke them that cause divisions and offences contrary to the doctrine which ye have learned and avoid them then as we are not to distinguish where the Law and the Word of God does not distinguish so we are to count them false teachers who lead in a faction in the Church contrary to any doctrine of truth whether fundamentall or not fundamentall and to avoid them as Seducers 2. Peters errour since he beleeved Christ was come Matth. 16. 17. was not fundamentall but consistent with faith yet Paul withstood him to the face because he was to be blamed and if he had pertinaciously gone on to walke not uprightly according to the truth of the Gospel since Paul would not have given place by subjection to such no not for an houre Gal. 2. 11 12 13 14 15. he should have been worthy of more then rebuke yea of higher censure the like we must say of Barnabas and other Jewes who all sinned though in a farre inferiour degree with these who came in privily to spye out the Christian liberty of the Gentiles to bring them into bondage under the Ceremoniall law 3. Gal. 1. 8. Paul saith If we or an Angel from heaven should preach any other Gospel then that which we have preached let him be accursed which place with good warrant our Divines bring against the unwritten traditions of Papists of what kinde soever they be fundamentalls or non-fundamentalls whether they be obtruded as necessary points of salvation or not necessary but accidentalls or arbitrary points yet conducing for the better observing of necessary points for I have proved else-where that Papists esteem their unwritten traditions not necessary points of faith yea many of them to be accidentals serving onely ad mellus esse for order and decency yea and great Doctors of them say neither the Pope nor the Church can devile novum dogma fidei a new article of Faith or a new Sacrament nor can we say that the adding of Romish ceremonialls such as consecrating of Churches baptising of bells signe of the crosse are fundamentall errours and inconsistent with saving faith the text Gal. 1. 8 9. evinceth that they or some other Gospel or doctrine beside that the Galathians had learned for Paul taught the Galathians many points besides fundamentall onely
infallible beleeve it with a reserve say the Independents and with leaving place to a new light so as you must believe it to day to be a truth of God to morrow to be a lye the third day a truth the fourth day a lye and so a circle till your doomsday come so as you must ever beleeve and learne never come to a settlement and establishing in the truth but dye trying dye doubting dye with a trepedation and a reserve and dye and live a Scepticke like the Philosophers that said they knew nothing and I thinke Libertines cannot but be Scepticks and there is more to bee said for the Scepticisme of some then the Libertinisme of others 5. Would these Masters argue formally they must say what ever doctrine we are to try before we receive it that we may uncompelledly receive and beleeve it after tryall that ought to bee tolerated by the Magistrate in doctrine and practice or profession sutable thereunto before men I would assume But whether there be a God and but one God and all fundamentalls or non-fundamentalls be divine truths yea and whether fornication be sin and plurality of wives and community of goods and spoyling of wicked men of their wives and their lands and possessions as the Israelites spoyled the Aegyptians are such truths that we must try before we receive beleeve and accordingly beleeve and practice ergo the Magistrate is to tolerate fornication plurality of wives spoyling of men of their possessions and goods and community of goods but the conclusion is absurd and blasphemous and against the Law of nature for if there be no Magistracy nor violence to bee done to ill-doers under the New Testament neither must we defend our owne lives nor flye nor resist injuries but turne up the other cheeke to him that smites the one and if a man take your cloake give him your coat also according to the sense that Anabaptists put on the words yea and cut off your hands and feet plucke out your eyes if they cause you to offend and shed your owne blood which is the greatest and most unnaturall violence that is 6. The sense of this Try all and hold that which is good must be Try and search the true senses of divine truths and then having tryed and beleeved hold the truth and beleeve it for a day and yeeld to the light of the just contrary to morrow and having found a contrary light try that the third morrow and yeeld to another new and contrary light the third morrow Now the Holy Ghost must command doubting by that meanes and doubting till we lose faith and finde it againe and lose it againe in a circle and if we must try all things and try all spirits the Bereans must try their owne trying and their owne doubtings and beleeving and so into infinite and when they finde Christ to be in Pauls doctrine and that of Moses and the Prophets yet must they try and doubt and beleeve the doctrine of the Prophets and Apostles and of the Holy Ghost with the Libertines reserve waiting when the Holy Ghost shall give himselfe the lye and say I moved you to beleeve such a truth and such an article of faith the last yeare but now after a more deepe consideration I move you to beleeve the contrary yet so as yee leave roome to my new light 7. The sense also of these Lord enlighten mine eyes that I may know thee with a suller evidence not of Moon-light but of Day-light or as of seven dayes into one bee this Lord open my eyes and increase my knowledge grant that thy holy Spirit may bestow upon my darke soule more Scepticall conjecturall and fluctuating knowledge to know and beleeve things with a reserve and with a leaving of roome to beleeve the contrary to morrow of that which I beleeve to day and the contradicent of that the third day which I shall beleeve to morrow and so till I dye let me Lord have the grace of a circular faith running like the wheels of the wind-mill for the growing knowledge we seeke of God as in a way of growing ever in this life till grace be turned into glory 2 Pet. 3. 18. if our growth of knowledge stand as Libertines say in a circular motion from darknesse to light and backe againe from light to darknesse like the motion of a beast in a horse-mill so as I know and learne and beleeve this topicke truth of faith to day I unknow I unlearn and deny it to morrow as an untruth And againe I take it up the third day as a truth then we seeke in prayer not settled and fixed knowledge and a well-rooted faith of truths to beleeve them without a reserve or a demurre to senâ— way the opinion I have of this non-fundamentall or fundamentall truth as a grosse mistake and to welcome the just contrary opinion as a truth And againe to send it away upon a new light c. now this is but a mocking of God to pray for his Spirit that wee may barter and change opinions with every new Moone for our prayer for new light is not that the Holy Ghost would teach us faith and opinion of truths and falsehoods in a circle but that God 1. Would give the Spirit of revelation to see Gospel truths with a cleare revelation of faith 2. That hee would be pleased to cause that light by which we see the same ancient Gospel-truths shine more fully with a larger measure of heavenly evidence 3. That our light may so grow into the perfect day that we see new deductions consequences and heavenly new fresh conclusions from the former truthe of God But by scepticall faith we pray that God would give us a contrary new light to get a new faith of truths formerly beleeved contradicent to the word of God and to that faith which produced joy yea joy unspeakable and glorious 1 Pet. 1. 7 8. and glorying in tribulation and sweetnesse of peace Rom. 5. 1 2 3. for this not the light of the Moone turned in the light of the Sun or of the Sun as seven dayes in one but light turned in night darkenesse the truth in a lye and the Spirit of truth made the father of lyes 8. The Apostles never bid us know any truth of God with a reserve Libertines biâ—lus the Apostles and the Holy Ghost in them bids us know assuredly that Jesus is Christ the Lord they exhort us to bee rooted and established in the faith Col. 2. to be fully perswaded of all both fundamentalls and the historicalls of the birth life miracles words facts death sufferings and buriall resurrection ascention c. of Christ as Luke exhorteth Theophilus Luke 1. 1 2 3. yea the Apostle clearely Heb. 5. exhorteth to the faith of many points concerning Christ beside the first principles of the Oracles of God that of Catecheticke points fit for babes who have not stomachs to beare stronger food v. 12. 13. 1.
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
what not and then we walke according to the same rule which must be most contradictory to the 〈◊〉 of the Holy Ghost and therefore Libertines durst 〈◊〉 draw a formall argument for tolleration out of these or any other places but bring us such reasons as by the nineteenth consequence comes not up to the purpose for by the glosse of Libertines Let us walke according to the 〈◊〉 rule must be Let us practise and walke for it cannot be meant â—f heart-opinions according to the known rule conceived by our conscience to be right though it may be wrong and sinfull and so let us be circumcised and make a faire shew in the flesh as the false Apostles did for if some beleeved circumcision and the Law to be necessary for justification then Paul must bid them walke contrary to their light and then the perfect had attained light to practise unlawfull Jewish ceremonies CHAP. VIII Whether heresie be a sin or a meer error and innocency whether aâ— hereticke be an evill doer WHat is naked and meere simple heresie say the Belgick Arminians but a meere device or is heresie onely error say they which hath place in the minde of him that erreth nor is error sufficient to constitute a thing heresie nor if it were is it the object or cause of any punishment a meere error does not goe out of 〈◊〉 that erreth he that erreth cannot be punishedâ— the minde of man is not lyable to any command onely God commandeth 〈◊〉 thoughts are free from paying tribute to men pertinacy is not of the nature of heresie nor blasphemy nor if they were can heretickes therefore be punished nor doth sedition make heresie punishable so they make heresie nothing but a name who say they can say an hereticke is an evill doer evill doers confesse their evill deeds and know them to be worthy of punishment by the Law of God and man heretickes deny they are hereticks or that they have any bad opinions or that they blaspheme they professe the contrary that they are ready to dye an hundreth deaths rather then they should blaspheme theeves steale that they may steale heretickes seduce not that they may seduce but that they may reduce men to a better minde and 〈◊〉 them from 〈…〉 So 〈◊〉 Oelsut also de heretâ—â—i◠〈◊〉 〈◊〉 1. f. 5 6. Asser 1. But 1. Though neither we nor Libertines could define Idolatry nor murther nor adultery yet sure the Law of God condemneâ— Idolatry murther adultery 〈◊〉 sins this is the custome of juglers and sophisters who deny there is such a thing as robbing or hedge-robbers why what 〈◊〉 hedge-robbing you cannot define it and not one of twenty agree with another what hedge-robbers are therefore there is not such a thing as an hedge-robber Nor doe sorcerers confesse they are sorcerers nor can you tell what so 〈◊〉 it and there is not such a thing in the world so many 〈◊〉 Asser 2. Heresie is not a meere error nor innocency but a hainous transgression against God 1. Because Paul Gal. 5. ver 19 20 21. reckoneth heresies among the workes of â—he flesh with Idolatry witchcraft envy strife and sedition then it is a worke of the devill and of sinfull flesh 2. That which God permitteth that those that are approved may be made manifest in the Church of Christ that must be a sinne but such is heresie 1 Cor. 11. 19. 3. Grievous wolves not sparing the flocke false Prophets and false Christs who deceive if it were possible the very elect such as make their Disciples twofold the children of the devill theeves and robbers who come to steale and to kill and to drinke the blood of soules these who subvert whole houses and whose word eat as a gangreen are not innocent and simply erring men nor is their error simple error but a high trangression against God but such are heretickes Act. 20. 29 30. Mat. 24. 24. Mat. 23. 15. Joh. 10. 8 9 10 Tit. 1. 11. 2 Tim. 2. 17. 4. These who are deceivers and deceived unruly and vaine talkers to be rebuked sharpely that they may be sound in the faith and these whom we are not to receive into our houses nor bid them God speed least we be partakers of their evill doings these of whom we are to be aware lest they insnare us and whom we are after once or twice admonition to reject and from whom we are to turne away must bee such as doe more then simply erre in minde and their errors being so pernitious must come out of him that erreth and subverteth whole houses and lead 〈◊〉 women captive laden with divers lusts and must be subject to commands of those that are in place since they are to be sharply rebuked are not innocent but doe grievously sinne and are punishable But such are hereticks Tit. 1. 11 12 13. 2 Joh. 10. 11. 2 Tim. 4. 15. Tit. 3. 10. 2 Tim. 3. 5. 5 Such as doe evill and that as false teachers and resist the truth at James and Jambres resisted Moses and doe Paul and the faithfull preachers of the Gospell much evill in perverting soules and in withstanding the gospel as Alexander the copper-Smith did who subvert whole houses lead soules captive deceive many who speake words which eate the soules of many as a Canker and subvert the faith of many though they deny they doe evill or seduce any or that they intend to seduce any are evill doers not innocent But such are Hereticks who privilie bring in damnable heresies and make merchandize of men with faire words and buy and sell soules 2 Pet. 2. 1 2 3 4. 2 Tim. 3. 8. 2 Tim. 4. 14 15. 2 Tim. 3. 6. 2 Tim. 2. 17 18. 6 These cannot bee innocent nor free of all commands rebukes punishment whom the holy Ghost stiles proud perverse disputers men of corrupt minds destitute of the truth 1 Tim. 6. 4 5. False Christs Matth. 24. 24. Deceivers Tit. 1. 11. Men of corrupt mindes reprobate concerning the faith 2 Tim. 3. 8 9. Whose folly shall be made knowne to many who are selfe condemned as knowing if they would not winke and shut their eyes at noone-day that they deceive and are deceived Tit. 3. 10. 7 These and many other things in these seducing teachers doe evidence that heresie and seducing teaching of Hereticks are not a simple disease in the mind since they are willingly ignorant 2 Pet. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such as beleeved Baal to be God and worship him are such of whom the Lord saith Jer. 9. 6. Through deceit they refuse to know me saith the Lord. The Holy Ghost saith they doe much evill resist the truth buy mens soules as if they were Merchants are perverse disputers are proud unruly talkers all which showeth that their will hath an influence in their knowledge and mind All the Arguments of Libertines against the definition of an Heretick tend to prove that there is not such a thing as an Hereticke in
hypocrites and malicious opposers of the wayes of God enemies to and persecuters of the true Prophets sent of God v. 13. and who were these but Scribes Pharisees in whom there was as much malice against Christ and his Disciples as can be in the devill or such as sin against the Holy Ghost as may be seen Matth. 13 14 15. Matth. 12. 31 32. Matth. 15. 1 2 3 7 8 9. And God powred the spirit of slumber on the Jewes Rom. 11. 7. 8. and there was superlative malice in them against the knowne truth Act. 13. 45. 46. and blasphemy Act. 14. 2 3 4 5. and yet these men in evill and as touching litterall knowledge know well what they were doing though they were spiritually blocks See Matth. 2. 4 5 6. Joh. 7. 28. Joh. 3. 2. They privily bring in 2 Pet. 2. damnable heresies they make merchandise of you with faire words then they wanted not devillish wit enough And 1 Tim. 4. 1. They speake lyes out of hypocrisie and the doctrine of Devills forbidding meates and marriage there is wit for these look like singular mortification yet they have a conscience so stupid as it were burnt with a hot iron This also is grosse ignorance in Libertines that they thinke those who sinne against knowledge and conscience and out of malice as those that sin against the Holy Ghost doe not sinne through ignorance also which is most false for the most malicious sin against knowledge hath an interpritative ignorance conâ—oyned with it as the Pharisees who sinned against the Holy Ghost in crucifying Christ some of them as is cleare Joh. 8. 28. Joh. 9. 40 41 and else where yet they sinned ignorantly also for had thy knowne they would not have crucified the Lord of glory 1 Cor. 2. 8. CHAP. IX Of Liberty of prophesying of erroneous inditement of Conscience that it is not our Rule BUt we judge that Hereticks admonished and convinced of their errour doe sinne on the borders at least of the sin against the Holy Ghost in regard they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe condemned as Paul saith Tit. 3. 10. A man that is an hereticke after the first and second admonition reject 11. Knowing that he that is such is subverted and sinneth being condemned of himselfe Where the Apostle saith an admonished and wrought upon hereticke who is convinced of the truth and yet still resisteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is perverted or subverted desperately perverted like a building throwne downe to the foundation 2. he finneth as condemned of himselfe that is judged and condemned by his owne conscience and so sinneth willfully and with a high measure of light but hee shutteth his eyes against the light and known truth and resisteth it 1 The Hereticke here spoken of Tit. 3. 10. is not the man who moves such questions say they as he knowes to be vaine and light as Arminians say For as Vedelius saith he expresly speakes of an heretick 2 It is a question if any bee called an Hereticke in the word because he moves such questions 1. The Hereticke here is subverted and so turned off the foundation Christ But he that moveth vaine and unprofitable questions can at best but build his hay stubble upon the foundation Christ now such a man may bee builded on the foundation and saved though the fire destroy his worke and so he is not turned off the foundation Yea if he wittingly and willingly move vain and light questions he cannot be saved nor doth that follow for his knowledg of the levity of these questions aggravates his sin but cannot cause to amount to a sin so high as to subvert the mans faith because he may keepe the foundation though he hold these vaine and light opinions for they are not in themselves destructive of the foundation 2. There is no mention nor any hint here of vaine and light questions but of admonished heretickes therefore Eusebius l. 4. c. 13. referres it to those that deny Christs divinity to Marcion and Corinthus and they say John would not stay in the stoves with Cerinthus and Polycarpus his disciple would not speake with Marcion but said I know thee to be the first borne of Sathan 3. It is here to be noted that these Authors also make the conscience though erroneous even in fundamentalls the rule of faith if the person beleeve that he worships God according to the rule of the word and there be some morall honesty in him and so teach there should be a toleration of al hereticks then no man is the heretick but he who professeth points of truth which he believeth to be lyes untruth but so there is not an hereticke in the world but the devill and such as professe a false Religion before men which in their conscience they beleeve to be false But the Apostle saith 1 Tim. 3 1. Now the Spirit speaketh expresly that in the latter times men shall depart from the faith giving beed to seducing spirits Popish Priests and Familists and doctrine of Devills 2. Speaking lyes in hypocrisie having their conscience seared with an hot iron 3. Forbidding to marry and commanding to abstaine from meats Now a seared conscience burnt with an hot iron may and doth teach marriage to be unlawfull to some and doe beleeve it for a truth that Church-men should not intangle themselves with the affaires of this life such as marriage and care of children because Pastors goe a warfare for Jesus Christ yet the text saith they that so teach are seducers who with a seared conscience speake lyes in hypocrisie and so must be hereticks and worse 2. No rule can be falser and more crooked then the conscience for if ye must be obliged to follow conscience because it is conscience or because right or wrong if you must follow conscience because conscience yee must ever follow your conscience though never so wrong for the most erroneous conscience is conscience though the devill should immediately actuate it yet doth not leave off to bee conscience and to be the rule and if so when the conscience of some saith its good service to God to kill the Apostles of our Lord because they preach the Gospel then doe persecuters nothing but what they are in duty bound to doe when they murther the Apostles because they preach the Gospel for to follow the rule which God hath appointed must be a bounden duty And the same must follow if the conscience as evill be the rule for then should men serve God in sacrificing their sonnes to God in community and plurality of wives when ever their conscience should dictate any such thing to be lawfull though in it selfe it be most contrary to the word of God If the conscience as good or as the Arminians seeme to say as principled with morall honesty be our rule then the conscience as conscience is not the rule but as it is ruled by morall honesty this wee cannot say
for morall honesty qualifying the conscience as a rule is not able to render the conscience a streight and perfect rule in supernaturall duties since it is but a naturall principle in us and that a most corrupt one by reason of sin and how then should it regulate us in all the wayes of the service and worship of God should it ever oblige us to beleeve in him who justifieth the ungodly 2. Againe the Lord maketh the Law and his revealed will in the word the rule of all our actions Deut. 5. 31 32. Deut 12. 31 32. Ps 119. 9. 2 King 10. 31. 3. If that which is called Liberty of prophesying be examined it is either a liberty of beleeving and teaching what is intrinsecally true according to the word now this they will not say for we deny not liberty to prophesie truth to all that are called to publish it Or secondly it is a liberty to prophesie what is false which is conceived to be false that is devillish licence not liberty sure God hath allowed no such liberty to men to prophesie falsely and to destroy soules in this meaning God hath no more allowed us liberty of prophesying false things then liberty of killing whoreing robbing or lying Or thirdly liberty of prophesying is liberty of prophesying truths or falsehood which yet are conceived to be truth not falsehood by those who prophesie nor hath God given so a liberty of prophesying for every true liberty of prophesying God hath given to his Prophets and Apostles if it bee a lawfull gift the use thereof is commanded and injoyned to us as the Arminians say it is in these words 1 Thess 5. 19 20. Quench not the Spirit despise not prophesying for they say the meaning of these words are Quench not the spirituall sense of the word which any man saith and perswadeth himselfe he hath from the Spirit of God that is either by inspiration or suggestion of the Spirit or by the helpe of the Spirit of God in which sense the Apostles seeme to take the word 2 Thess 2. 2. 1 Joh. 4. 1. Now all the liberty of prophesying is here set upon a brazen pillar of so it seemes to be and we say so it seemes not to be but God certainly will not have Nathan David Samuel Ezechiel in either Old or New Testament to extinguish the Spirit or to despise prophesying but God gave no liberty nor entered it ever in his heart to command such liberty of prophesying to his Prophets of old except we say that God gave to Nathan liberty to say to David Doe all that is in thine heart build thou the Temple and the Lord shall be with thee which was an untruth and that God bad Samuel say of Eliah he is the Lords anointed and gave him liberty to prophesie that which was false whereas the Lord saith to Ezechiel ch 2. Heare the word of my mouth and Jeremiah c. 1. 17. Arise and speake unto them all that I command thee and thereby bindes them up and denyeth all liberty of preaching or prophesying their owne word or their owne perswasions even under the notion of the word of the Lord and doubtlesse when Nathan exhorted David to build the Temple and Samuel said that Eliah was the Lords anointed they spake not that as their owne word but were perswaded that God revealed himselfe to them though both were mistaken grossely so Christ saith to his Apostles Matth. 28. 19 20. Goe preach teaching them to observe all things whatsoever I have commanded you he interditeth them upon the same reason to bring any of their owne Commandements flowing from their owne Spirit under any pretence though they thinke them right though Peter should conceive to Judaize a little Gal. 2. was the minde of Christ and hee might preach it and practise it as the minde of Christ yet Peter and all the Apostles Matth. 28. are bound up they have no liberty of conscience to preach their owne videtur so it seemes for then should our faith be ultimately resolved into mens phansies and so thinketh our Reverend Saltmarsh or Wil. Del and not into the word of God Libertines say their Goddesse their Diana is strangled and fettered and the spirit it quenched if this liberty of prophesying be denyed to them but to restraine liberty of sinning and lying is no violence done to the spirit of prophesie but this exposition calleth the phansies of men the spirituall sense of the word of God as Familists and Antinomians in England father their dreames upon the Spirit of God So Peâ— Stairie who ordinarily preacheth the rovings of his own phansie taught 29. Oct. 1647. before the House of Commons after the Houses passed a brave Ordinance for Liberty of Conscience and Prophesying that the House should not oppose or resist any thing that pretended to Christ Now if he spake this to the House as a Parliament he forbad to hinder a Simon Magus an Hymeneus a Philetus a Jezabel a Jesuite to preach what he pleased for Jesuites pretend to Iesus both name and thing all the Familists Sotinians Arrians Libertines and false teachers who deceive if it were possible the very elect pretend to Iesus Christ and to the anointing If he spake to the people they are not by the word of truth nor all the Ministers in England to refute the false Teachers that pretend to Christ for to refute them were to oppose and resist them for if they pretend to Christ you know not since yee are not infallible but they may be teachers sent of God though they bee the most errand seducers that ever spake and so they are no wayes to be resisted who resist the truth 2 Quench not the Spirit must have this meaning Quench not the dreames of Independents Libertines Antinomians for they perswade themselves they have the Spirit of God and minde of Christ in all they speak 3 But this Quench not the Spirit is cherish entertaine the gracious motions and inspirations of the Spirit in your selves and despise not that is highly reverence the preaching of the Gospel separate not the Spirit and the Word for it is a litote where lesse is spoken but more intended as Esay 50. 5. Ioh. 6. 37. but this glosse yeeldeth this sense Despise not the Spirit that is beleeve what ever a godly preacher saith be it his owne dreames and rovings to be the word of God and reverence it for he perswades himselfe it is so and speaketh them as the oracles of God though they be his owne wind-mils and sparkles of his own vaine-glory For this not to quench not to despise is undeniably to beleeve these prophesyings as the word of God how then are we to try all doctrines and spirits if we are to take all for fiâ—st that comes into the net But since you are not infallible say Libertines it is an extinguishing of the Spirit to account that to be the spirit of Sathan which agreeth not with your spirit if
your authority were infallible as that of the Apostles was the answer would have some colour though the Apostles used not that authority to crush liberty of prophesying but they commend the trying of the Spirits and since our judgement is not infallible reason requires that we should not desire other spirits pious and good to be oppressed and suffocated Answ We reject no Spirit because it agrees not with ours for our Spirit is not the rule as Libertines contend but because it swerves from the oracles of God if any man speake let him speake as the oracles of God let us prophesie according to the proportion of faith 2. This answer saith that no man now in the Christian Church can try all things doctrines and spirits and refuse the evil and deluding spirits hold fast that which is good and beleeve the spirits speaking from God because it is to extinguish the Spirit say our Libertines since we are not infallible Apostles to judge these Spirits for mad phansies that agree not with our Spirit we say its impossible to try all things and hold that which is good but we must judge false spirits to bee false spirits not because they agree not with ours that is the calumny of Libertines but because they swerve from the word of truth though we be not infallible as the Apostles were but this reason supposeth that because of want of Apostolick infallibility we should try all spirits and all doctrines but condemn reject and refuse none as spirits of the devill for that is to extinguish the spirit and pitch and settle our faith upon no doctrine but like Scepticks sail about the coasts of truth all our life and dye in no beliefe at all 3 It is false that the Apostles did not crush your liberty of prophesying for Paul 2 Thess 2. 2. extinguisheth those spirits who would shake the faith of the Thessalonians to make them beleeve that the day of Christ was at hand for he forbids to beleeve them and John extinguisheth the Familistical and Antichristian spirits who denied Câ—rist to be come in the flesh O but say Libertines these false spirits knew what they preached to be lyes and yet preached them as from God and wee stand for no such liberty of prophesying nor such spirits as these Answ This is a conjecture that they beleeved the day of Christ was not near hand and yet preached it was near there is not one shaddow in the text or colour hinteth that way for Familists and Seducers now have not so much to say for their dreams as they had yea they had much to say that made them beleeve that day was near hand since Christ had said these were the last days and the Apostles do writ it that new were the last times and that the end of the world was fallen on them and they preached al they wrote and so it is rather like they beleeved the day of Christ was near and the Antichrist in Jobus time had as much as seducers now have to make them beleeve that Christ was not come in the flesh since the blinded Jewes alleadged all the prophesies of the old Testament as not fulfilled in the son of Mary and sure they had more to make them beleeve it then Gortin Saltmarsh and other Familists whom Libertines I beleeve call a part of the godly party if they speake according to their conscience can alleadge for their new false and fleshly visions they preach and print 4 Though we be not infallible as the Apostles were yet reason will not say we should not desire that pious and good spirits that is those that call themselves so but are lyers to bee extinguished For wee are to pray that God would cause the unclean spirit and the false Prophet Libertines and others to cease out of the land and so faith requires wee should try them by the word and pray and desire they were crushed and extinguished I mean not in their person but as touching their false doctrine But present your selfe say Arminians before the tribunal of Papists and they will condemne you of Heresie and if you alledge the spirit teacheth you they will answer is that the spirit which corrupt and madde reason teacheth you the spirit of the Devill said the spirit of Christ was the spirit of Beelzebub Answ What inferre Libertines hence against us this is to place no more power in Synods but directive Sir if it please you this is Gods will But wee hold lawfull Synods which is not in the Synagogue of Rome or Papist may as wel rebuke exhort and instruct with all Authority as Timothy or any one particular pastor and this is more than the directive and sceptick teaching of one private Libertine teaching with a reserve convincing and condemning another in a Scepticall way But all tends to this Protestant Synods convened in Christs name can say no more but wee teach what our judgement is it may be true it may be false yeeld a Sceptik consent with a reserve to it that is all and why because Protestant Synods convened in the name of Antichrist can peremptorily and tirannically condemn the truth as heresie and say they are infallible and their Synodicall decrees are the very word of God Ergo Protestant Synods may not authoritatively command you in the name of Christ to beleeve and receive their lawfull decrees conditionally after yee finde them agreeable to the word of God there is no consequence here Prelates condemned the truth as heresie and schisme Pharisees condemned Christ as a Samaritan ergo Protestants sound in the faith cannot condemne Popery Familisme and ergo Paul cannot condemne 〈◊〉 as a perverter of the waies of righteousnesse this is as if you would say a robber cannot by law jure condemne a traveller to render his purse ergo a Judge cannot compell this traveller to pay just debt 2 We do not instance from the teaching of the spirit but from the cleare word of God CHAP. X. Of indulgence in fundamentall or non-fundamentall errors BUt say the Arminians the question is of Hereticks not of those who dare deny the things openly decided in the Scripture but of those who call in question those things that are or may be contraverted There was never an Heretick who called in question whether theeves drunkards robbers railers Idolaters shall enter into the Kingdome of heaven or whether God be to beloved above all things he is not a Christian he is not an hereticke but worse than a hereticke who denyes those things that are plain and obvious in scripture But he that layeth a law upon others which he must follow under pain of death imprisonment or banishment in things belonging to liberty of prophecying which are conjoyned with the reverence of God and the scripture trampleth all prophesies under foot Answ 1 This definition of an Hereticke is in quesion there be in England who deny all scriptures as no word of God yet are judged by Libertines
tolerate But I answer if this be a good reason why there is not the like consideration of these sins non-fundamentall and doctrines non-fundamentall because some doctrines non-fundamentall are seasonable truths to some godly and learned and these same are lyes and untruths to others as godly and learned as they then should also divers fundamentall errours bee tolerated as well as non-fundamentall errours which Independents the Masters of this distinction with the Arminians will not say because to some godly and learned Independents this is a fundamentall truth that murther and adultery and robbery are not to be tolerated by the Magistrate that Magistracy is an ordinance of God but to many Anabaptists as godly and learned as they it is not onely no fundamentall truth but a fundamentall errour under our meeke Saviours reigne there ought to bee neither sword nor speare but instead of them plow-shares and pruning hooks and since Libertines will not have godlinesse to be valued by soundnesse in doctrine but by mens spirits of discerning and charity Independents are to repute Familists Socinians Antinomians as godly and learned as themselves Now Independents thinke that Christ God-man came to satisfie the justice of God for our sinnes and that Ordinances are necessary for all in this life yet these and many the like Familists and Socinians judge fundamentall lyes and who have any discerning and have heard Mr. John Goodwin pray and seene his writings which I have done will repute him as godly and learned as any Independent in England so I judge with correction yet he will say the godly and learned Independents in England hold many points to bee fundamentall truths which he reputes to bee fundamentall untruths as namely concerning justification by faith that the Scriptures we now have by the saith whereof we must be saved is the word of God Mr. Joh. Goodwin must say these are fundamentall lyes and many fundamentals in the late Confession of Assâ—mbly I know M. John Goodwin in his writings denyeth to be fundamentall truths 2. It is not enough to say most of the non-fundamentalls are not determined clearely in the word Libertines we 〈◊〉 dispute withall must say not any non-fundamentalls are determined in the word but all fundamentalls are clearly determined else they must belye their distinction which Independents in the Apologeticke Narration make almost a principle of faith though I hope it shall never be one to me that all non-fundamentals are to be beleeved without a reserve and all fundamentalls with a reserve for if many non-fundamentalls are also to bee beleeved without a reserve it would have been service to the Church they had beaten out that Arminian principle a little more and subdivided non-fundamentalls in such as are to bee beleeved with a reserve and a demurre and such as are to be beleeved without a reserve then in some non-fundamenâ—â—llâ— men are not to be tolerated and what be these 2. The distinction should so beare a leg and halt for then some fundamentalls we beleeve without a reserve and no toleration is to bee yeelded in them but the sword and the club must presse faith in these and we are to beleeve but some non-fundamentalls with a reserve not all and indulgence is due to men in some non-fundamentalls not in others but we know our Brethrens frequent arguing Independencie is not fundamentalls ergo our Brethren should tolerate it but we deny this consequence yea Erastianisme in its highest sphere is not fundamentall and yet high Erastianisme is persecution both of Independency and Presbytery doth it follow then it must be tolerated 3. If the Magistrate cannot punish the error in non-fundamentals because in regard of our dulnesse they are not clear in the word so in regard of our dulnesse many fundamentals in the Gospel are as uncleare and that all acknowledge that Aarons Idolatry and Davils adultery and murther are sins unjustifiable and which the Magistrate by the light of nature is not to tolerate and that he is not a Christian who denyes that theeves and Idolaters who shall not enter into heaven and that God is to be loved above all is a great untruth many Anabaptists there were in Bullingers time who taught none but whores and harlots should enter into the Kingdome of God which is cousen Germains to this Againe what is theft is as disputable as in the case of usury and whether the Saints the just and spirituall inheritors of the earth all things are yours saith Paul doe rob and steale if they invade the possessions houses monies and lands of unregenerate and carnall man whether he bee a murtherer who sacrificeth his childe to God in imitation of Abraham are as uncleare in regard of our naturall blindnesse as most of the non-fundamentalls and Anabaptists that are godly and learned have as much to say from Scripture for denying of fundamentals as in many in non-fundamentals can plead why their tenets are true and though erroneous yet not punishable and they should upon the same ground have a toleration for murtherers robbers theeves that flow from meere conscience and religious grounds and though these practises bee destructive to peace yet with what conscience can the Magistrate punish them as destructive to peace when it is not clearely determined in the word of God that they are destructive to true humaine peace For if they be lawfull and some of them acts of worship as the actors are in conscience perswaded they are they cannot be destructive to peace yea to punish them is tyranny over the conscience say Libertines Now I propose these Queries and desire Libertines to answer them 1. Should not the Magistrate punish no thefts no robbery no murther but such as are thefts robberies and murthers undeniably and uncontroversally to the conscience of all that are members of that society whether Anabaptists or others 2. Should the Magistrate abstaine from punishing of that which is false worship for example sacrificing of a childe to God for feare he domineere over the conscience of a Christian and so transgresse his sphere and sit down in Gods roome which is really murther and shedding of innocent blood though it be not so to the man-slayer but acceptable service to God and yet punish the same false worship as murther and destructive to peace whereas to the actors consience whom he desires to favour it is not murther and not destructive to peace does he not really and by his office as great violence and exerciseth no lesse a domineering power over the mans conscience then if hee should punish this as false worship 3. Will or can notionall or mentall consideration licence the Magistrate to domineere over mens consciences and exercise soule-tyranny and invade the Throne of God over the conscience when it is upon the same reasons and arguments of Scripture as probable that the taking away of a fathers head for sacrificing his son to God is not destructive to peace nor any breach of the sixt
the conscience of others the Church the learned and godly say for we make not the word of the Church the formal object of our faith but thus saith the Lord onely because the Church is but a company of men and so our faith should depend upon men even though holy and speaking ingenuously what their conscience dictates as true which is absurd ergo by the same reason what one mans conscience our owne or others say is not the formall object of our faith and practises for so also our faith should depend on man not on God And we say the conscience at its best is but Regula Regulata not Regula Regulans nor ought it to have the throne of God for God is only Regula Regulans If it were a rule it is to bee ruled by God and his word yea as we are to try all things and not beleeve with a blind faith what others say or their conscience proposeth to themselves and us as truth for then we make a Pope of the consciences of men under the notion of teachers and Church so we are not to be ruled without trying and absolutly by our owne conscience but to try its dictates by the word of God otherwise wee make a Pope and a God of our owne conscience Some say as a right informed conscience obliegeth to doe what it dictates so an erroneous conscience obliegeth to do according to its prescript Durandus and others saith â—gat non obligat it bindeth that yee cannot doe against it which some call negative obligation but non obligat it obliegeth not as a divine rule which is positive obligation Tannerus saith A Conscience that invincibly erreth both bindeth that we cannot doe against it and obliegeth that we should not follow it Which hath truth in the matter of fact a Judge invincibly ignorant of an accused mans innocency when two or three witnesses doe sweare hee is guilty doth lawfully condemne the innocent man having used all 〈◊〉 diligence to finde out the truth and not being 〈◊〉 to find it but this is rather error or ignorance of the fact than an erronious conscience for hee proceeds according to the law with a well-informed conscience following what the law saith by the mouth of two or three witnesses shall every thing be established The erroneous conscience so long as it remaineth by the law of nature layeth on an obligation on a man not to doe against it Rom. 14. 14. To 〈…〉 the esteemeth any thing to be uncleane to him it is uncleane vers 23. He that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sinne So Ambrose our opinion layeth a law upon us Gammacheus saith it is a vain distinction of binding and oblieging Inter ligationem obligationem And that we are oblieged to follow an erroneous consciencesse long as it continueth erroneous because here saith hee 〈◊〉 dispute not concerning that which is good but that which is commanded But if the conscience dictate that something is to be commanded and to bee done under paine of sinne and yet we doe iâ— not we resist conscience and so we sin because the obligation is no mere 〈◊〉 good onely but rather to that which is commanded The Jesuite Mâ—lderus saith the same Contientiam erroneam ligare obligâ—re because an object materially considered is such an object by 〈◊〉 but it is an object per se kindly when it is proposed by practicall â—â—â—son for what is not of faith is sinne Gal. 5. 3. I testifie to 〈◊〉 one that is circumcised that hee is debter to doe the whole law Answ There can be no reason why conscience because conscience or because wicked more obliegeth then why Will because wicked will should obliege since in every wicked conscience actually drawing men to ill of either heresie or practise there is something of wicked Will and though there were nothing of will or of the affections in an erroneous conscience yet since conscience as a knowing faculty is under the law of God an erroneous conscience must bee a transgressing conscience and it is a contradiction that a faculty sinning should obliege to obedience to the law of God in the same consideration because it sinneth But these Schoole-â—â—â—ties doe not obliege us wee shall bee unwilling in any tearmes to say that God or which is all one the law of nature layeth on us an obligation to that which is sinfull or 〈◊〉 if any thinke he is oblieged to be circumcised sure he must thinke himselfe oblieged to eate the passeover also and to keepe the whole Ceremoniall law but that the law of nature obliegeth him either so to thinke and erroneously beleeve and practise the whole Ceremoniall Law is another thing It is true a doubting conscience that thinks hee is oblieged by the law to abstaine from eating swines flesh is either oblieged to eate swines flesh or not to eate for to eate or not eate are opposed by way of contradiction but there is no apparent contradiction but admiteth of some qualification and modification set the contradiction in an evangelicall sence as you must and then it shall be there be none in the visible Church but he must either eate in faith or not eate in faith he must either bee circumcised in faith and in a certaine perswasion that circumcision is acceptable to God or hee must not bee circumcised in faith c. For both the Law and Gospell obliege to the action and to all the manner way and requisite circumstances of the action to wit that it be done in faith sincerely for God in a due manner c. Now so wee say hee is neither to eate simply nor not to eate simply but either to eate in faith or to abstaine from eating in faith and without an erring and doubting conscience and we are not to do upon a supposition that the conscience stand erroneous nor hath the erroneous conscience any warrant at all nor commission from the Sovereigne Lord of conscience to command you to beleeve you must be circumcised or upon the supposall of that faith to obliege you to be circumcised more then any earthly judge hath a warrant from God to command murther or robery nor is it a law of nature or of God that you must do absolutely and without trying what an erroneous conscience indites you to do under paine of sin nor is it a sin to resist an eroneous conscience by not doing or suspending the action more then it is a sin not to obey an earthly Judge when he commandeth beside and contrary to the law of the supreame Law-giver No wonder they make a Pope of conscience who make the conscience of the Pope the supream court that obliegeth all men on earth The reason of this errour is Papists and Libertines joyn with them in this dreame hat as God doth command unerringly indeclinably so hte hath communicated to Popes and Heraulds and to every lawful 〈◊〉
under him and so to the conscience that they may â—â—errandly and indeclinably also command but they should remember when power of commanding comes out of God the fountain of authority now it looseth its absolute undeclinablenesse when it is in conscience or in any creature and it is onely conditionall and limited in the streames whereas it was absolute and soveraigne in the fountaine 2 In the case of an erroneous conscience standing in its vigorous thing the question is both what is commanded and what is good for these two are not contrary but agree well for the Lords command to Adam eate not of this fruit is to Adam the cause why the not eating is good and the cause of the obligation to what is commanded also but onely the obligation is ad modum facti non ad factum to the â—â—â—ner of doing that if we doe or abstaine we do it 〈…〉 in faith and perswasion without any jarring between the conscience and the object but there is no obligation to the fact On the regular way of doing I am never oblieged to obey God with an erring conscience or contrary to the inditement of an erring conscience 3 The material object being sin and forbidden by the law of God is an object by accident even when it is proposed by practicall reason if that reason be erroneous and misinformed as it is in this case the proposing of practicall reason doth not make that to bee good or commanded which of it selfe was neither good nor commanded but sinfull it may make it good in the manner of doing and obliege in the manner of doing but that is not our question but whether the practicall judgement and conscience remaining erroneous doth both ligare bind and obliege to the fact that is sinfull that is denied And though hee that is circumcised upon the supposall of a blind erring and Jewish conscience thinking the law of shaddowes obliegeth when the body Christ is come he is a debter to doe the whole Law and to eate the Passeover to sacrifice at Jerusalem to keepe the new-Moones c. But how is he debter He is this way debter what warrant he hath to be circumcised he hath the same warrant to keepe the Passeover to sacrifice that is he hath as good reason for to doe all or is as well obliged upon his false principles he goes on to keep all the law of ceremonies as to be circumcised or doe a part onely but he is erroneously and sinfully made by himselfe a debter to the whole Law but God made him a debter neither to the one nor to the other and in Gods Court though if he be circumcised he must be circumcised this way that is his conscience must dictate that Gods Law still in force commands him so to doe but this is but a necessity of supposition that falleth upon the manner of the doing not upon the fact for no Law of God warranteth him to be circumcised and no Law of God makes him debter to doe all the rest of the law of ceremonies he is obliged neither to be circumcised erroneously nor to abstaine from circumcision erroneously but to lay aside his erroneous conscience and to abstaine from circumcision according to the enditement of a well informed conscience So we easily answer that ignorant objection of phantasticall Sectaries in needlesse Pamphlets and Queries smelling of non-sense and selfe-conceit speaking they know not what If the sword be used against errours to suppresse them then must the Magistrate command and compell men of tender consciences to sinne and to doe against the light of their conscience for what is not of faith is sinne And the Spirit himselfe waites and violates not the liberty of the reasonable soule by superseding the faculties thereof but approves every truth to the understanding and moves the will without violence with a rationall force Shall man be more zealous for God then God is for himselfe God himselfe doth not force men but call them to repentance If the word calling be considered whether will it warrant any further meanes then arguments perswasions and intreaties make them as forceable us you can if you hold the feare of punishment over men it must be the feare of divine punishment c. Answ For 1. wee no where teach that the sword is a meanes of converting but the just vengeance that is inflicted by the Minister of God upon false teachers as upon other evill doers so it is not destinated by God for spiritual gaining and reducing of hereticks that may repent but for judiciall expiation of wrongs done to the flock and Christian society 2. This poore argument will conclude against all 〈◊〉 of Magistrates against murtherers bloody traitors for the Lawes of the Minister of God the King forbids the English Jesuit to stab his Prince and compells him to 〈◊〉 from King-killing and if this Jesuit abstaine from killing his Sovereigne Lord and abstain not in faith but against the light of his Jesuiticall and bloody conscience which dictates to him that he is a Protestant Prince and a heretick and he is obliged in conscience for the advancement of the Catholicke cause to stabbe him doth the supreme Magistrate compell this Jesuit to sin and doth hee force the Jesuits conscience for to doe in faith hath place in duties of the second Table as well as in the first and men out of conscience and in faith and moved by the Holy Ghosts gracious actings are to obey all lawfull commands of the Magistrate as to pay tribute to abstain from murther treason adultery robbing and stealing if they be subjects of tender consciences and why then should the Magistrate compell and force men to these duties which are to be done in faith and in a spirituall manner for sure the Spirit forces them not to doe these in faith so the command of the Magistrate moveth every Christian to practise and act of obedience to mens Lawes for conscience sake and the Spirit moves the whole powers of the soul both the understanding and the will without violence with a rationall force and why should the Magistrate then be more zealous for God then God is for himselfe and all this may be said against all Lawes in the Old Testament why should the Magistrate compell men against their faith and conscience not to beleeve not to practise any such seducing wayes as to say Come let us goe serve other Gods Should Moses be more zealous for God then God is for himselfe but the truth is the Magistrate as the Magistrate doth not meddle with the conscience not the manner of obedience to Law whether they be obeyed in faith or against the light of conscience that is nothing to him he commands but the externall actions preach no heresie no Familisme Sociâ—â—nisme under the paine of corporall punishment if Pastors obey this charge hypocritically not in faith it is their sin not the Magistrates he neither commands thus preach no heresie in faith
and perswasion nor yet in no faith in no perswasion And Augustine tells us the Donatists objected the same God compelleth none but hath given men freewill to obey him contr petil l. 2. c. 83. Epist 48. ad vincention Contr. Gaudentiâ—â— l. 1. c. 25 Contr. Cresc l. 3. c. 51. which I often re-minde the Reader of and the Donatists also said this compulsion makes hypocrites when they are compelled to goe to heare the word Augustine answers Although some that are compelled to beare remain hypocrites and counterfeit yet for these such as are sincere should not have been left ungathered in And for that of Gods calling to repentance he is but an ignorant senselesse man who wrote that booke The Spirit waits saith hee and violates not liberty If the meaning bee the Lord is long-suffering and patient and lets men goe on in their sins and in his owne time effectually calleth them this is a senselesse sense for God waits not on one out of his longanimity and forbearance lest he should force freewill for the freewill is ever alike impotent rebellious and refractory till God subdue it if the meaning be as another sense it cannot have The Spirit waites and violates not liberty that is the Spirit waites untill freewill be in a good blood and a congruous disposition to obey and then the Spirit for feare of forcing of it if he should come on it undexterously to worke it against the haire catcheth the opportunity when he sees it is not on a straine of rebellion and in a distemper and then he drawes the freewill without force the man I judge is innocent and uncapable of this schoolheresie of late Jesuits who devise a Pelagian congruous calling and this were nothing to the purpose and should neither have head nor feet to the matter in hand for the Spirit who can carry freewill though most rebelliously distempered his way is not afraid of freewills contradictorious opposing but can in every moment subdue freewill without forcing he never waites on for such a matter except there bee a time when freewill is to hard a party for the Spirit to yoake withall or when nature or some preparatory grace makes it easier for the Spirit to conquiesse consent at one time more then another 2. Gods not forcing of freewill is no rule to the Magistrate not to awe men to abstaine from perverting of soules for fear of the sword for by the same reason because Gods Spirit moves the Saints to be subject to every ordinance of 〈◊〉 Judge or good Law for the Lords sake and for conscience for hee must obey this Rom. 13. 5. 1 Pet. 2. 13. and the Spirit compells not in these more then in the others so this argument God must worke faith give repentance and make a willing people ergo the Christian Magistrate cannot with his authority doe it is all granted This is but a very rotten rush a straw Entbysiasts so argue God teacheth sufficiently ergo the Scriptuâ—â— and ministery of men are not requisite the discipline of the godly Magistrate cannot ascend so high as to have influence on the conscience and beget faith no more then the preaching of the word by the Ministers of the Gospel without the 〈◊〉 ergo the godly Magistrate cannot with the sword keepe the externall man in outward obedience to Gospel-ordinances it in no sort can can be a good consequence nor is it good divinity to say with Pelagians and Arminians that the calling of God extends no further then to arguments perswasions intreaties and threatnings for the calling of God extendeth further then to so much as man can doe in calling of sinners to repentance but men can act upon the minde will and reasonable soule by arguments perswasions intreaties and threatnings for all that is done by the Ministery of men But in effectuall calling of which we here speake it is certaine the Lord infuseth a new heart a new spirit 〈◊〉 efficaciously to the Son which is a further and higher 〈◊〉 of omnipotencies calling and drawing then all the morall perswasion by arguments intreaties and threatnings performable by men or Angels so this man is either an ignorant or a grosse Arminian Now from all this it is easie to expound that character which the Holy Ghost putteth upon the hereticke Tit. 3. 10. he is judged or condemned of himselfe that is the truth is so clearely opened to him or he may if he did not wincke and shut his eyes clearely see and beleeve the truth if he did not knowingly prudently and willingly resist the truth and therefore is condemned by his owne heart But Minus Celsus saith the words carry a farre other sense to wit That by sinning he is the authour of his 〈◊〉 condemnation because in chusing true Religion be thinkes he both made a right choice when he hath chosen a false Religion being deceived by his owne judgement he falleth into damnation which miserable man he hath created to himselfe and in which he chuseth to persist and therefore is to be esehewed So it is said the Jews judged themselves unworthy of eternall life but knowingly they judged not so of themselves but they did so behave themselves as if they made themselves unworthy of eternall life So I beleeve the hereticke is called selfe-condemned because he doth those things that renders himselfe worthy of damnation So Castalio or he is selfe-condemned that is he is damned though there were none to condemne him but himselfe So Erasmus Answ He is selfe-condemned who may be condemned by his owne conscience though for the present the conscience be burnt with a hot iron and the man will not permit it to summon accuse condemne no lesse then hee who is actually condemned of his conscience for it is a laudable act and a naturall vertue of the conscience to give sentence against a heresie when it ought so to doe as it is a vice of the conscience to be dumbe at heresies but if he love the truth though he cannot actually condemne the heresie hee is not selfe-condemned The hereticke saith Celsus is an innocent man and is not such a man as sins against light nor maliciously nor with an ill conscience nor is his end gaine pleasure nor an ambitious lusting after a name hee seeth none of these are attaineable yea it is his desire of life eternall and his â—eale that setteth him on worke and rather or he dishonour God and deny the knowne truth and sin against his conscience he had rather chuse torment and dye a martyr and drinke that direfull and bitter cup of death which was so terrible to Jesus Christ that it caused him to fall to the earth sweat blood and water So he fol. 14 15 16. which if it be true an hereticke is rather an innocent Angell then a guilty man condemned of his owne conscience Yet Minus Câ—lsus saith here he behaveth himselfe as one worthy of damnation and damned though none but himselfe
in the Kings of Israel and Judah in punishing Idolaters except they did it by extraordinary impulsion which cannot be proved it concludes nothing against us Argument VIII WEE argue from examples of Seducers who have been punished with bodily death or otherwise As at the command of Moses the Prince three thousand were slaine Exod. 32. 26 27 28. for worshipping the golden Calfe that God might that day bestow a blessing on them 29. and Moses might make atonement for them vers 30. Numb 25. Moses commands all the heads of the people to be hanged before the 〈◊〉 that the fierce anger of the Lord may be turned away from Israel because they were joyned to Baal-peor and the sacrifice of the Gods of Moah 1 2 3 4. Phineas in his zeale turned away the 〈◊〉 of God in that he thrust through Zimri in the act of uncleannesse with Corby a Medianitish woman And 〈…〉 slay the Priests of Baal with the sword And Paul 〈◊〉 Elimas the Sorcerer with blindnesse because he laboured to pervert Sergius Paâ—lus the deputy from the faith Act. 13. 8 9 10. the sonne of the Israelitish woman whose father was an Egyptian while he did strive with a man of Israell and so in passion and malice toward the man as would appeare cursed God was stoned to death and a law was made on it against the blasphemer Levit. 24. 10 11 12 13 14. which is ver 15 16. Whosoever curseth his God shall beare his sin 16. And whosoever blasphemeth the name of the Lord hee shall surely be put to death and all the congregation shall certainly stone him as well the stranger as hee that is borne in the land when her blasphemeth the name of the Lord shall be put to death there be two things here to me that proveth this was no judiciall temporary law binding Israel onely 1 His God Holdeth forth that nature abhorreth and the sum of the first command written in the heart is hee that curseth his maker whom he is to blesse love and serve with all his heart should dye 2 This law obliegeth the stranger and any heathen to be put to death if hee should blaspheme God saith it is the law of nature and obliegeth us under the New Testament as being the first and highest sin that nature crieth shame and woe upon and wee are to conceive it was a lawfull warre attempted by the ten tribes to goe against the tribe of Ruben Gad and the halfe of Manassah Josh 10. 11 12. c. to 34. because they set up a new Alter to worship as their brethren conceived which if true certainly was a cleare apostacy from the God of Israel That Joshua destroyed the Canaanites for their Idolatry Josh 6. 21 22. chap. 20 c. I confesse will not warrant us to make warre and destroy with the sword all the Indians and Idolaters on earth and to compell them to worship the true God in the Mediator Christ without preaching first the gospell to them Nor can it warrant us to kil every ignorant blinded Papist with the sword nor can wee deny but what Elias and Paul did against false teachers was by extraordinary impulsion because the ordinary Magistrate would not as 〈◊〉 and Jezebell and could not through ignorance of the gospell punish perverters of the truth but sure these examples prove corporal and sometimes capitall punishment ought by the Magistrate to be inflicted on all blasphemers on all ringleaders of Idolatry and false worship as Exod. 32. They forced Aaron to make the calfe and Levit. 25. they were heads rulers and cheife offenders that were hanged the manner of the punishment may bee exemplary and determined of God for the example of after ages whither by death for simple heresie in one seduced which was no ring-leader which I finde hath not been done by God in the old or new Testament but seducers and ring-leaders by the law such as cease not to subvert the faith of others should dye yet these examples clearly hold forth so much of the law of nature as bodily punishment according to the measure of the offence is due otherwise if Christ have freed false teachers from all punishment external or that may be thought to worke any otherwise then by meer spirituall instructing in all meeknesse then by the liberty purchased by Christ they are freed from shame and reproach for shame and the publicknesse of suffering is an external punishment and is another meanes besides meek instructing as is clear from Judg. 8. 7. and from Souls calling Jonathan the sonne of a rebellious woman in which he handled him shamefully 1 Sam. 20. 34. Isa 50. 6. Luk. 14. 9. Yea by this way of Libertines false teachers are not to bee rebuked nor avoyded that they may be ashamed Paul may not upbraid the Cretians and call them idle bellies and lyars that they may be sound in the faith for that must be contrary to the liberty wherewith Christ hath made them free And a bodily punishment may be extraordinary in regard of the manner of doing when done by miracle and fire brought from heaven and in regard of the persons that inflict it as that which Phineas did being Priest and Elias being a Prophet and Paul being an Apostle when the Magistrate will not do his part and yet the punishment in the 〈◊〉 and substance may be according to an ordinary law of God that bindes us Paul strikes Elimas with blindnesse it is no rule for Ministers to do the like to false teachers but it is the rule for him that beares the sword to inflict bodily punishment upon perverters of the Gospell if this 〈◊〉 not Joshua's warres with the Canaanits that were according to a morall and perpetuall rule of justice and bindes us Josh 11. 26 27. should not binde us to lawfull defensive warres in the like case contrary to the law of nature Josh 11. 26 27. because Joshua in these warres did many things extraordinarily and killed all the cattle and women with childe which we are not to doe The answer of many is These were extraordinary ergo they binde not us Is no answer they were extraordinary in the manner not in the substance and nature of the punishment in which the course of justice warrants us as a rule flowing from the Law of nature though the manner and extraordinary accidents are before us as no oblieging law upon the same ground many argue the Apostles who were immediately inspired give out synodicall decrees Acts 15. therefore Elders that are not infallible may not give decrees according to the word of truth Yea say we neither should this be a good consequence the Prophets and immediately inspired Apostles preached and prophesied the will of God as the Lord taught them Ergo Minister now though not immediately inspired may not preach the mind of God according to the proportion of faith for we thinke the consequence is most strong according to the word wee are to follow the
hairy mantle to deceive as the 4. v. holds forth and so he pretends a calling from God when he hath none 2. He prophesies not errors only but lies that hee knowes or may know except he were wilfully ignorant to be lyes 3. He speaks them in the name of the Lord and sayes he hath seene the visions of God and the word of the Lord came to me when no such thing was but he utters his owne phancies and hee that does these three deserves bodily punishment and if they bee lyes striking at the root of the Christian faith hee deserves to dye the death 2 The text will not bear that his father and his mother with their owne hands shall thrust him through without addressing themselves to the Judge But it is an allusion to the Law Deut. 13. His father and mother shall not pity him but cause him to be thrust through So Elias said to Achab Hast thou killed and also gotten possession When Achab with his owne hands had not killed Naboth but by his command and letter had procured that others should doe it so 2 Sam. 12. 9. Thou hast killed Vriah but it is exponed David procured that the Ammonites should kill Vriah David with his owne hand did not thrust him through The Answer is because the objector is like to be cumbred with this text he saith for I repeate not what I answered before the best exposition and fullest is His father shall pierce him through that is shall indeavour to take him off and deterre him from such a practice by laying before him the sentence of the death out of the Law Exod. 20. 5. 7. threatning if thou goe on thou shalt not live with God but shall be condemned he shall pierce him through with sharp and piercing words the word of God is compared to a two edged sword Psal 149. â—7 c. and ver 12. There is that speaketh like the piercing of a sword so Turnovins And the predictions in Scripture are spoken as performances Jer. 1. I have set thee over the Nations to root out c. That is to foreshew or threaten rooting out so Chytraeus They shall confute their wicked opinions c. Answ Though Turnovius expound piercing through by preaching death from the Law and terrifying yet since the Objector weakly and groundlesly as we saw will râ—strict this Prophesie to the Church of the Jewes and a poore short time when this zeale endured It must with his leave be meant in that day that is in the time of the Gospel as in other places it must be taken as Ier. 50. 4. v. 20. Ier. 31. 29. Ier. 33. 15. 16. Ioel 2. 29. Zach. 8. 23. for so prophesies of Christs Kingdome are expounded to have their accomplishment in Christs Gospel-Kingdome and then the Law piercing through and terrifying must be in use under the Gospel which is all we crave therefore the Objector adds to the words of the threatning thou shalt not live to wit before God and so leaps from the threatning of the sword of the Magistrate Deut. 13. which hee saith is the sense of the place to the second death and a dying before God 2. But let us have an instance where piercing through dying and wounding is put for Metaphoricall wounding with words to gratifie the Objectors erroneous sense wee cannot quit this place so for all the Text cryes for a reall piercing and killing 1. It is I grant an easie way to answer places of Scripture that can but bear a literall sense to change them into Metaphors so you may give to the Magistrate with some Anabaptists Rom. 13. a Metaphoricall sword and pay him metaphoricall tribute and give him metaphoricall obedience what more reason to make this a morall slaying and piercing with words then a morall or metaphoricall Idol or a metaphoricall false Prophet a metaphoricall uncleane spirit and passing out of the land These words thou shalt not live are words of the Law and the piercing through metaphoricall but those words againe Thou speakest lies in the name of the Lord are not metaphoricall but containe a proper truth such a complication is not in all the Scripture 2. The words in their literall sense are faire and easie and not to bee wrested to a spirituall or borrowed sense without ground it much lesseneth the zeale foretold to be under the Gospel and turnes a reall zeale over into words of threatning the Text saith the contrary his father shall thrust him through and this works so upon him that others shall really leave their false prophecying and shall say I am no Prophet but a Herdman now if the words be a Prophecie to be fulfilled only in the Jewes excluding the Gentiles as the Objector saith then is it no zeale at all but a most sinfull and unjust dispencing with the Law and a zeale far below the Law for the Law saith Deut. 13. If the seducing Prophet which were as neer to thee as a Brother Son Daughter or Wife in thy bosome thou must not smooth him and oyle him with sharpe words and meer threatnings yea but thou must act against him v. 8. Thine eye shall not pitie him thou shall not spare him neither shalt thou conceale him 9. Thou shalt surely kill him thine hand shall be first upon him to put him to death Now this cannot be a metaphoricall putting to death but the Objectors metaphoricall and minatory piercing of him through with sharpe and piercing words imply necessarily that yee must conceale him and pitie him and not kill him nor stretch out any hand against him first or last to hurt him but only stretch your tongue against him and barely threaten him and terrifie him but let him live If the Prophecie be extended to Iew and Gentile under the Gospel which against the Text the Objector denies then it argues 1. That there is such a Law under the Gospel else if it be an unjust Law and out of date now under the Gospel the threatning and piercing through must bewith lying words and father must utter to the lying Prophet lies to terrifie him and say son if thou desist not from prophesying lies thou shalt be thrust through with the Magistrates sword and die according to the Law that is I foreshew and threaten according to the Law but it is an unjust and an out-dated Law to Libertines that obliegeth not under the New Testament that thou shalt be thrust through and die that is I fore-shew and prophesie a lie that thou ought to be put to death and persecuted for thy conscience whereas no such thing ought to be now when the Law Deut. 13. is worne out of vigor 2. It must follow that lying and false words uttered in a threatning manner must be the way to cause the false Prophet to bee ashamed of his vision and prophesying falsely no more but say I am no Prophet but an herdman Whereas the Holy Ghost sayth feare of thrusting through is the cause 3 If it
speake de genere singulorum or did those that took the Covenant speak or meane that tolleration of all these Sects and Reformation and nearest uniformity can consist or that he and all these had this sense under-hand of these words according to the word of God that is as Socinians Libertines Familists Antinomians c. expound the word of God If so we must justifie the Jesuits equivocation and their oaths with mentall reservation for the sense of Prelaticall men and of those that goe for Heretickes and Schismatickes now as then to wit Socinians Libertines Arrians Familists and the rest were knowne Heretickes and Schismatickes and their Socinian Arrian Familisticall c. sense of the word of God was excluded in the second Article of the Covenant in these words We shall endeavour the extirpation of Popery Prelacy Superstition Heresie Schisme c. by this Jesuiticall sense we all sweare we shall endeavour to be perjured and to reforme each mans Religion according to his owne sense of the word and whereas in former times it was beleeved that Christ was God-man We Familists sweare to reforme Religion in the three Kingdomes in that part and to teach and professe that every Saint is so Godded and Christed that there is as much of the fulnesse of the Godhead dwelling in every Saint as in Christ so that there be as many Saints as many Christs and as many Gods manifested in the flesh as there be Saints for since liberty of conscience was then not professed and was a point holden by no Reformed Church yea not by the Church of New England the best Reformed Church as this man saith but detested by all it was presupposed that the true sense of the word of God was against it and Independents who then did sweare the Covenant knew our minde and did sweare the preservation of the Reformed Religion in the Church of Scotland in doctrine worship and discipline against the common enemy and they knew Presbyteriall Government approves both of the censures of the Church and of the Magistrates sword against heretickes and therefore Turkes and Pagans would never have sworne a Covenant to endeavour uniformity in one Religion according to the word of God and after petition the Parliament to set up in England the widest multiformity that Sathan can devise and say they have sworne to endeavour the nearest uniformity in Religion and yet to preach and print and endeavour by the same Covenant and the word of God the rule of sworne Reformation the widest multiformity and that the Lord should be one and his name one in both Kingdomes and yet that the Lord be two or ten and his name that is the maners and kinds of Religions be two and twenty that Gods name may be divided amongst Socinians Arrians Familists Antinomians Anabaptists Seekers Antiscripturists Libertines Scepticks Enthysiasts Brownists Independentsâ— this is worse then a Popish implicit faith which we disclaim The other thing saith he left out which yet referres to all The Covenant is that hee that sweares shall by all lawfull wayes and meanes and according to his place and calling endeavour to performe the Covenant v. 13. to bring the Churches to uniformity and to extirpate heresie As for instance it is the godly Magistrates duty their place and calling to send forth Ministers to the darke places of the land and to set up lights to guide mens feet into the wayes of truth and peace and reclaime them from errors and he cannot be urged upon his calling to punish or compell gainesayers And the Minister is to doe it in his place by exhorting rebuking instructing but he is to goe no further he is not to deliver men up to judge and be an executioner Answ The words by all lawfull meanes and wayes which this man puts in Italian letters and says are left out by the Authour whom he refutes may soon be left out for they were never in the Covenant The man will defend the Covenant and apparently hath sworne it but I thinke he hath scarce read it for these words are not in the Covenant let him read againe Turpe est doctori cum culpa redarnit ipsum 2 He sweares to bring the Churches to nearest uniformity according to his place but when this man defends the tolleration of all the sects in England Socinians Arians Familists for he writing anno 1645 when above twenty sundry Religions in England came to the streets he excepts not one in all his Treatise but calls them all the godly party Saints Brethren the Godly and ownes them so in his preface and whole booke He must grant there is no uniformity in faith discipline worship by the word of God for if all these be Saints Godly and holy Brethren they have all one faith and are saved but let him tell me by the next if he can answer whether there is a nearest or any uniformity in faith worship and government betweene Presbyterians and Socinians Familists Antinomians and Seekers yet this man sweares to indeavour the nearest conjunction and uniformity amongst all the Saints who are to be tollerated but let him say if he hath in this case ingenuity or learning what nearest uniformity hee knowes amongst all these whether the Covenant should not obliege a Libertine to indeavour the widest contrariety and deformity of religious amongst these and to plead for forbearance of them all as he expoundeth it 3 But wee are saith he to indeavour by all lawfull meanes and wayes the nearest uniformity among the Churches and the onely lawfull way as he thinks is not by force but by rebuking instructing exhorting and by no weapons but onely by the word of God But since this Authour and all the Nation of Libertines goe upon this principle Religion is not to be compelled by force for we are not infallible and those whom we force as hereticks may be no hereticks for ought we know but as sound in the faith as our selves Then we have no faith nor any well-grounded perswasion of the word of God to refute them by the word and we refute them not of faith but sinfully and erroniously for they may be as sound in the faith as we our selves for ought wee know and this is a strong argument against morall wayes of gaining hereticks by the power of the word for if they may be sound in the faith and we the hereticks though we refute them by the word we may be perverting the right wayes of God and â—ight against Christ as Elimâ—s for Eliâ—â—s onely by morall wayes not by force or violence laboured to pervert the faith of Sergius Paulus and it is not apparent that Elimas was perswaded in his conscience that the Gospel Paul preached was the truth of God and so by no meanes lawfull or unlawfull by force or by the word of God are we to indeavour uniformity for our indeavouring is not of faith nor from the real grounds of the word but from meere opinions
the onely true Religion though he himselfe be an Arrian or Socinian or of opinion that all Religions are to be tollerated by the Christian Magistrate in which regard it would seeme such are not capable to be Magistrates in a Christian society 14 Nor can the Magistrate promote Reformation against all lets and impediments No not heresie which is a worke of the flesh if both he may take and give licence to all under him to professe what ever way shall seeme good to the dictates of an erronioâ—s conscience 15 No Church can indeavour according to our Covenant for the power and purity of Religion if any Jezabel any that shall seduce and tempt the flocke or any of them to Idolatry or abominable Heresies or make defection to Judaisme to Familisme which denyeth as the Antichrist doth that Christ is come into the flesh if they purge not out such leaven and withdraw not from them and deny not to them lodging as the word of God teacheth us Revel 2. 14. 20 21 22. Tit. 3. 10. Rom. 16 v. 17 18. 2 Thess 3. 14 15. 2 Tim. 3. 1 2 3 5 6 7 8. Tit. 3. 10. 1 Cor. 5. 5 6 11 12. 2 Joh. 10. 16. Nor can we give a more publicke scandall and just offence to the best Reformed Churches with whom we are to endeavour the nearest conjunction and uniformity in Religion then to cry against both their doctrine and constant practise in that they teach a necessity of both Civill and Ecclesiasticall censures against ravenous wolves who spare not the flocke and cease not with Elimas the Sorcerer to pervert the right wayes of the Lord. 17. And we dare appeale to the consciences of our brethren in England when we did willingly enter in the Covenant of God to dye and live sinke and swim give our lives with and for them in this common cause of God if they did not conceive our downeright and ingenuous sense and meaning of the Covenant to be against all such pretended liberty of Conscieâ—ce for which cause sundry of them joyning with us as friends yet did refuse to take the Covenant or if by the liberties of the Kingdomes or the true publicke liberty or any like word they did understand liberty of professing Socinianisme Prolacy Popery Familisme Heresie or any thing contrary to sound doctrine or if they did beleeve their brethren who in the simplicity of their hearts did rather chuse to suffer affliction with the people of God then injoy their owne pleasures and peace for a season or that the honourable Honses had any such sense when in the returne of the Parliament of England p. 6 7. in their Letters and Declarations they invited us to joyn in Covenant to endeavour an uniformity of Doctrine Worship and Discipline with them which senâ—e if any had for we shall beleeve the honourable Honses invited not us to ruine our selves and the Reformed Religion with any such argument shall not the Lord search out such double equivocation and jugling in the sacred Oath and Covenant of God nor doth the word of God evidence to the consciences of men that there be some few fundamentalls in which Arrians Familists Socinians Seekers Arminians Anabaptists c. agree and that the Magistrate is to punish such as professe and teach false doctrine in these but in all these other points that border with these fundamentalls both magistrates and Church are to leave men to their owne conscience to waste and destroy soules as they thinke good without any controle except in such smooth rebukes as Eli gave to his sonnes or exposing of the word of truth to mockery after admonition an hereticke is not to be instructed at all by the word nor doe we by our doctrine more make the sword of the Magistrate a spirituall meanes as touching mens consciences by which they are converted to the sound faith as concerning the duties of the first Table and doctrine of the Gospel because the Magistrate punisheth false teachers then Libertines doe make it a spirituall way of converting soules from murthers rapes sodomies robbery lying to a sound conversation in matters of the second Table who doe hold that the Magistrate beareth the sword for punishing of murtherers adulterers and such as faile against the second Table for in either the sword hath no spirituall influence on the conscience nor is it any thing an ordinance of God for converting of heretickes but to hinder perverting of the right wayes of God and for our externall right walking as touching the outward man in all the duties of both Tables that we hurt not one another in civill societies This new liberty destroyes all that the Parliament hath done said suffered for the Hononourable Houses doe professe before the everliving God the safety of Religion Laws and liberties to be the chiefe end of all their counsells and resolutions also that Scotland had lovingly invited them to a nearer and higher degree of union in matters of Religion and Church-government which we say they most willingly embrace and intend to pursue The Honourable Houses declare they have for the just and necessary defence of the Protestant Religion his Majesties person Crowne c. taken up Armes and appointed and authorised Robert Earle of Essex to be Captaine Generall The same was the end of the Kingdome of Scotland Now can it be dreamed that the end of either Kingdomes united by Covenant and compact in this warre was to spend lives and fortunes for liberty or licence to many Religions or can any say but the intent of the Houses at that time was to oppose never to countenance and tollerate as now professedly they do Brownists Anabaptists Familists Antinomians Socinians Arrians Seekers and Libertines who are for all Religions should not we have had bowells of iron if in charity wee had not beleeved our brethrens words oaths proâ—essions The Honourable Houses ingage the whole Kingdome of England to take the Covenant by their Commissioners in a Treaty betwixt the two Kingdomes which Treaty was ratified in the Parliament of England and both Kingdomes agree that no meanes was thought so expedient to accomplish and strengthen the union as for both Nations to enter into a solemne League and Covenant and a forme thereof drawne and presented to the Convention of Estates and Generall Assembly of Scotland and the two Houses of the Parliament of England and hath accordingly beene done and received their respective approbation and I. Proposition It is agreed and concluded that the Covenant presented to the Convention of Estates and Generall Assembly of Scotland and sent to both Houses of the Parliament of England to their brethren of Scotland and allowed by the Committee of Estates and Commissioners of the Generall Assembly be sworâ—â— and subscribed by both Kingdomes 〈◊〉 most 〈◊〉 and conjunction betwixt them for their mutuall defence against the Papist and Prelaticall faction and their adherents in both Kingdomes and for pursuance of the ends
from the Oracle How beleeved they then some lying Priests who persecuted the Prophets of God 3 Query Was the Priest infallible in discerning the Oracle and relating the mind of God to the people How then did they say he is worthy to dye How did Caiaphas say What need we any more witnesse We have heard himself blaspheme 4 Were not the Priests Deut. 17. ver 11. To Judge according to the sentence of the Law of God delivered to Moses Was this an immediate Oracle of infallibility such as Bellarmin Becanus Gretsorus Valentia Corn. a lapide ascribe to their Appollo at Rome I thinke Mr. Goodwin cannot say that If he doe I know what to answer to the Papists in that If it was the law and the testimony as I conceive it was had not all the people that were to stone the seducing Prophet their way of judging the false Prophet If they must not follow him after other Gods and if they must be actors in stoning him And was not this fallible as well as ours under the new Testament and therefore because we are not infallible judging in the heart-Heretick we must not draw the Sword against him and I say nor can we draw the Sword of the Spirit against any such for in the using of the Sword of the Spirit in teaching refuting or arguing against Hereticks we are not infallible If this way of Peoples judging and not listening to the suggestions of a false Prophet was infallible how erred they and slew the true Prophets and stoned them that were sent Matth. 23. 27. As well as we may And why may not we notwithstanding of our fallibility and actuall erring judge and drive away by the sword devourers of the flock as well as they 6. If God have left no means under the New Testament but exhorting to suppresse the seducer what shall be said of Iohn 2 Epist 10. who forbids to receive a seducer in our house or bid him God speed Sure this is some externall forcing of the conscience if we credit Libertines for rather then some seducer lye in the fields in America in winter he will say he abhors Familianisme though he hate all the sound in the faith Now is not this a greater externall power armed against a Seducer then if the holy Ghost had said If a murtherer a Parricide a Sorcerer a Drunkard come to your house let him not lye in the fields lodge him but give him course cheare and no bed to lye on no fire to warme him yet so much is not said in expresse words for the forcing of the conscience in the New Testament Againe for the second member if to teach what we judge in our conscience to be truth though most erroneous be no sinne but innocency yea if as Minus Celsus said it be a token of a good conscience and innocent feare of God as Libertines say we are to judge no mans heart and that in a matter of salvation no man will be so Devill-like as to go to hell and leade millions of soules with him the way being against his conscience For Ier. Taylor saith It is all one here whether it be a reall truth the Seducer holdeth and teacheth or if he onely apprehend it to be a truth though it be an untruth and he said well according to his way Now if to teach I say what we conceive to be truth though most false be no sinne but innocency then the Magistrate ought not onely not to punish it but reward it and to allow stipends and maintenance to all Seducers to teach what errors they judge saving truths And grant me these three which cannot be denied but by grosse Anabaptists 1. Rom. 13. That the Magistrate is to reward well doing 2. That the workeman is worthy of his wages 1 Tim. 5. 18 19. Matth. 10. 10. And 3 That a preaching Ministry is necessary under the New Testament 1 Cor 1. 16 17 18. 23 24. Rom. 10. 14 15 16. Then must it follow of necessity That the Christian Magistrate should maintaine and pay stipends to all Preachers whether sound and Orthodox or Heterodox and seducing for if he withdraw maintenance as a Magistrate or any other way because he judgeth the Preacher to be unsound and a seducer he taketh upon himselfe to punish a man for his conscience when as he hath no infallibility and he doth so punish and force the conscience of the innocent Pastor and People both For he is obliged to judge that both the sound Pastor and the Seducer follow their conscience and whatever the Doctrine of either be Orthodox or Heterodox he is to judge that both followeth his innocent conscience and in so doing both feareth God and doth well and by his Office he is for the praise and reward of well doers And suppose he judge in his conscience that the Doctrine of the Seducer is error and Heresie yet is he to judge it Heresie with a reserve so as it may be to him the next moneth sound Doctrine and therefore not to judge otherwayes of the Seducer than that he followeth the dictates of his conscience And so as yet he doth not take on him infallibility to judge that the Seducer teacheth against the light of his conscience and therefore is not to punish him but reward him and pay wages to him as to a well doer Yea and whatever Ministers teach since neither they are infallible in teaching the very fundamentals nor the people that heare infallible in judging and neither are to beleeve with the perswasion of faith And all are to be heard as instructors For suppose you believe that Christ is God consubstantiall with the father yet are you to heare Arrius preach and to admit a contrary light If Arrius can make the contrary appeare to your minde and Arrius preacheth according to the light of his mind and there is no reason why you should not be instructed by the Seducer for you are to try his doctrine as well as by the sound teacher for you have no infallible knowledge who is the seducer or who is the sound Teacher by the principles of Libertines The third cannot be said to wit That it is indifferent to drive away people from the true God for it must either be good and praise worthy or evill and so punishable against which we have sufficiently argued Argument 4 What the Magistrate is foreprophecied to be under the New Testament that he must discharge with all the power God hath given him and that perpetually and not by the tie of a judicial and temporary law which binds for a time only But the Magistrate is fore-prophefied Isai 49. 23. and 60. 10. Rev. 21. 26. to be a Nurse-father to the Church under the New Testament to keep and guard both Tables of the Law and to see that Pastors doe their dutie to minister to the Church by his royal power yea when the fountain shall be opened in Davids house that is under the New
some charitable precepts commanding men of divers Religions to beare with one another but where is that written and if they dwell together peaceably why but they may marry together Achab then in marrying the King of the Zidonians daughter failed not and he married her wicked Religion Clotildis the daughter of Clodoveus married Almaricus the Arrian King of the Wisigots the Maid being educated in the sound faith but Procopius l. 1. Bell. Gothorum said there was never peace between them As for Mr. Williams Chaldean and Heathenish or American peace we leave it to himself the peace the people of God was to pray for Jer. 29. was onely outward prosperity freedome from the Sword of Egypt and from other Nations that the captive Church might also partake of that peace But I hope Jeremiah bad not the people of God in Judea under the Babylonish captivity follow an Heathenish peace with toleration of divers Religions or yet a Religious peace or a Church peace that standeth well with many Religions yea they are to denounce wrath against the Chaldee Religion Jer. 10. 11. and would he have Christians all keeping such an Heathenish unity and peace as Babylonians and Americans have and in the mean time tolerate all Religions Christians who have one God and one faith and one hope are to follow more then a Civill and Heathenish peace It is therefore in vaine for Libertines to tell us that Abraham lived long amongst the Canaanites who were contrary to him in Religion Gen. 13. and Isaac with them Gen. 26. and Jacob twenty years with Laban an Idolater Gen. 31. Israel in Egypt 430 years in Babylon 70. Israel under the Romans with Herodians Pharisees What of all these the godly Rulers and Church sometimes Pilgrims sometimes servants sometimes captives never having the Sword nor power of it as Magistrates to take order with false Teachers did peaceably dwell with them ergo godly Magistrates armed with the Sword must now suffer the Sheep of Christ to be worried and preyed upon by Wolves this consequence is nothing this is à facto adjus and to argue from the controverted practice of Heathen CHAP. XXVI Whether punishing of Seducing Teachers be persecution for Conscience LIbertines lay downe for a ground That to punish any for their conscience must be persecution Anninians call punishing of Hereticks persecution it is proper to carnall men to persecute the Children of the Promise He that is sick onely of an errour of the minde breaks not the Law of God If the Magistrate punish him for that he is a Persecuter So also the Anabaptists in Bullingers time Mr. Williams going after these guides saith I acknowledge that to molest any person Jew or Gentile for either professing doctrine or practising worship meerly Religious or Spirituall is to presecute him and such a person what ever his doctrine be true or false suffereth for his conscience and beside a man may be persecuted because he holdeth or practiseth what he beleeves in conscience to be truth as Daniel and because he dare not yeeld obedience to doctrines and worships invented by men and so the Authour of Storming of the Anti. and of the Ancient bounds Answ The very like the Donatists objected so Cresconius Grammaticeus Quisquis Christianum persequitur Christi inimicus est whoever persecutes a Christian is an enemy of Christ Augus l. 3. contra a Cresconium c. 51. answereth Verum dicis â—â— non in illo persequitur quod Christi est inimicum neque enim Dominus in servo pater in filio maritus in conjuge cum sine utrique Christiani non debent persequi vitia Cbristianae contraria veritati an vero si non persequuntur non rei negligentiae merito teneluntur It is true saith he He is an Enemy to Christ who persecuteth a Christian if he doe not persecute in a Christian that which is enmity to Christ yet are not the master father husband not to persecute in servant son and wife if they be Christians sinnes contrary to Christian truth and if they persecute not these sinnes are they not justly guilty of the negligence of their brethrens soules So also Augustine distinguisheth a two fold persecution de unit Eccl. c. 20 Psal 100. Had these men given us one letter of Scripture for their bastard definition of persecution we should not stumble to heare Tongue-persecuters and Raylers and Hand-persecuters say so but we goe from them to our Saviours words Matth. 5. 12. Blessed are ye when men shall revile you and persecute you and say all manner of evill against you not for an erroneous and bloody conscience as Libertines define it but falsely for my sake Persecution that the Scripture condemnes is persecution for righteousnesse â—â—d truth such as the true Prophets suffered for the truth Matth. 5. 12. for Christs names sake Luke 21. 17. Matth. 19. 29. for the word of God and for the testimony of Jesus Rev. 1. 9. Rev. 6. 9. for the testimony of the trutb Rev 11. 7. for righteousnesse Matth. 5. 10. for the Gospel Mark 4. 17. Acts 12. 25. Acts 13. 50. Gal. 5. 11. Gal. 6. 12. 2 Tim. 3. 12. Mark 10. 30. 2 Cor. 12. 10. 2. Thess 1. 2. Tim 3 11. Matth. 10 23. Joh. 5. 16. Joh. 15. 20. Rom. 12. 14. Acts 7. 52. 1 Cor 4 11. Gal. 1. 13. 1 Thess 2. 15. Acts 9. 4. Acts 22. 7. c. 26. 14. Phil. 2. 6. And why was Jeremiah persecuted the three Children Daniel Christ Paul Peter John James the Martyrs Heb. 11. not for Familisme Antinomianisine Socinianisme Anabaptisme c. shew us a word of Old or New Testament warranting you to call it persecution to molest any for worship or practice though most false Mr. Williams saith to malest any for their conscience is persecution then must Jeremiah be a Persecuter for he molested those with rebukes and threatnings who out of meer conscience killed their sons and daughters to Malech Christ molested Pharisees and Sadduces who out of meer conscience defended the traditions of men false interpretations of the Law denied the Resurrection yea the Lord commanded the Judges in his Law not onely to molest but to stone to death without mercy those who professed doctrine out of meer conscience and practice worship upon meerly Religious grounds which tended to drive away people from the true God and such as blasphemed God Deut. 13. Exo. 32 26 27. Rom. 15. 1. 13. 4. Lev. 24. 10 11. Deut. 17. 2. Levit. 20. 2. But God never commanded in any Law persecution but hated it and no more commanded it then his holy Laws can be unjust 2. Asser There is a persecution with the tongue by words like coals of Juniper Psal 120. 2 3. and like the arrows of the mighty like a sharp razour Psal 52. 23. Job 19. 3. These ten times ye have reproached me and are not ashamed v. 21. Why doe ye persecute me as God Jobs friends never put hand
mouth Zach. 13. Lastly Baptist is so charitable of all Saints that are not for liberty of conscience as that he makes it their doom to be cast out as Ishmael and to have no share in Christ or in the Gospel But Baptist if you judge us and be not infallible you take the Lords throne upon you and you judge us before our day which is to you a strong argument against liberty of conscience c. 3. pag. 14. Know ye we are selfe-condemned and saw you Gods secret book and saw our names dashed out of the book of life and that we are inrolled with Ishmalites Take the beam out of your own eye CHAP. XXVII Whether our darknesse and incapacity to beleeve and professe together with the darknesse and obscurity of Scripture be a sufficient ground for Toleration AS Mr. John Goodwin the Lord pardon his perverting of Soules led the way from Arminian principles who teach with Socinians that 1 To know is not in our power which he and they borrowed from Aristotle but wickedly understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 2 Arminians taught that God by an irresistible power works illumination in the minde So opinions not being in our power the Magistrate can have no power over men to coerce them from spreading of heresie Hence Baptist the Bounder the Stormer and other Libertines M. Goodwin speaks for That which is not in our power to doe or not doe and is wrought in us by supernaturall grace and by God onely we are not punishable by the Magistrates sword but to beleeve to repent to be sound in the faith is wrought in us by supernaturall grace and by God onely Baptist heaps together but eighteen Scriptures produced against Pelagians Papists Arminians and his brethren Socinians and old Anabaptists that no man can come to the Son except the Father draw him the naturall man understands not the things of God c. And I am sure he is ignorant of the conclusion for we professe the sword is to be drawn against no man because he repenteth not or beleeveth not c. Hence Baptist spitting out with other Antinomians his venome against us though no matter excepting the sin of it if he wronged not Christ and his truth For when a weak Christian a disciple of Servetus Socinus an Apostate denying the Lord Jesus to have come in the flesh and all the Scriptures to be the word of God tyred of longer imprisonment and death shall say You say well but how shall I prevaile with my selfe to beleeve what you say Thus reply these miserable comforters Yeeld obedience to what is taught you meditate on it often desire to beleeve it and God in time will bring you to beleeve it Then poore Popery why art thou evill spoken of and this is a lie why It is the Spirit that teacheth us to pray Abba Father This is merit and supererogations ground-stone Answ 1. What if a man void of the Spirit cannot pray ergo we should not advise him to pray Is it Popery to advise him so to doe or to pray when he wants the Spirit sure Peter taught no Popery to Simon Magus a man as void of the Spirit as any Socinian or Familist a man in the gall of bitternesse and in the bond of iniquity Act. 8. 22. Repent therefore of this thy wickednesse I conceive this is yeeld obedience to what is taught you and meditate on it and your evill wayes and change your minde and pray God though thou hast no Spirit of Adoption more then a Familist who makes you beleeve hony words or the very Spirit given to his Anointed ones such as they onely if perhaps the thoughts of thine heart may be forgiven thee and whom does the Lord command Ezek. 18. that they would make a new heart I conceive such as were as unable to doe it as to make one haire white or blacke as the Bounder saith and this is our advice not because we thinke they can do it without the Spirit of Christ more than those that move the question Act. 2. 37. What shall we doe to be saved Act. 9. 6. Act. 16. 30. But if unconverted they may be humbled and convinced that they are in a lost condition And I confesse if Antinomians will advise them to beleeve and pray though they have not the Spirit and to pray as they can and beleeve as they can and without any preparative work of the Law or sense or knowledge of sin or sicknesse for Christ immediately and forth with beleeve Christ dyed for thee obstinate Socinian and wrote thy name in the booke of life and beleeve thy election to life Baptist is a miserabâ—e comforter and how he censureth this Its Gods absolute will and pleasure you should beleeve and that you must necessarily beleeve upon perill of damnationâ— which he saith is our Catechisme I understand not except he shew us a conditionall Commandement to beleeve the Gospell and a conditionall election and reprobation suspending Gods decrees on what we are foreseen to doe and except he deny the threatnings in the Gospel which shall finde out an unbeleever Joh. 3. 18. 36. If the man be a weak Christian or a weak beleever when the advice of yeelding obedience praying desiring to beleeve is given him appearingly he would have weak Antinomians and all anointed ones loosed from all precepts rule of obedience and have them under no rule but the immediate impulsion of the Spirit which if it be his mind he should have set it down and must prove a miserable Comforter in so teaching 2. But are we in all these Scriptures that hold forth our impotencie to beleeve to thinke a good thought to doe the works of righteousness mercie truth chastitie sobrietie prescribed in the second Table unable only to conceive sound opinions of God and eschew Hereticall wayes and false Religions Are we not also unable to abstain from murther adulterie c. without the supernatural grace of God Yea all these places shall prove that the Ministerie of men Pastors and Teachers of the word are as unlawfull means of converting soules as the Magistrates Sword to beare down Heresiâ—â— O say they preaching is an Ordinance of Christ and a spiritual means ordained to convert soules the Sword is nothing but a carnall humane device I answer it is an humane device of converting souls to shed the blood of their bodie but it is to beg the question and not to prove it to call it a humane device to punish ill doers and false Teachers who pervert the souls of many 2. I speak to the Argument the only preaching of the word it alone without the Spirit can no more make an hair white or black or draw us to the Son or work repentance in sinâ—â—rs then the sword of the Magistrate can work repentance What can man doe saith the Bounder Is it not God that must give repentance to the acknowledgement of the truth So say I what
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
is over their heart and if it be injustice in the Magistrate to punish men for Errors which they cannot eschew can the righteous judge of the world punish them therefore Ergo In such Errors they are innocent and sin not and if this bee said what should hinder others to be saved by beleeving the contrary sense of the old Testament and the like may be said of the new Testament and so all Hereticks and Sectaries receiving the Scriptures as Pharisees Sadduces Herodians Papists Socinians c. shall be saved every man in his own Religion and the sense of this Eschew an Heretick to a Saint must be eschew the company of an heretick to another Saint it is Adhere to and converse with the same saint for he is no heretick but sound in the saith and it falsely supposed to be an Heretick and the Scripture upon this ground hath two contradictorie senses which being beleeved and practised must save and revealeth two contradictorie wills of God and every man may take Scripture as his minde apprehends it and whereas the Scripture makes it self the judge and determiner of all questions and controversies in religion This way leaves all questions to every mans conscience to the conscience of a Jew of a Turk of an American of a Papist the old Testament as expounded by a Jew is his Conscience the old and new Testament as the popish Church expound it is their rule of faith and the Scripture lifting up Christ and casting down Christ and speaking with a hundred divers and contrary tongues is every mans obliging rule and because there is no man infallible in taking up the right sense of the Scripture if yee controll the Jew or put him off his sense of the old Testament which yeelds him this faith Maries son is a false lying Prophet the Apostles and all the martyrs are but cousening Impostors yea domineer over the Conscience and force his faith because yee are not infallible ye may not condemn the way of any for yee know not but they be the wheat and you the tâ—res for ought that Scripture saith on either side Never man in this life is sure of his faith and salvation from Scripture and since the Jew may be wheat if ye would go to raze his faith you go to pluck up the wheat before the harvest and suppose we and all the Jewes were converted to the Christian faith and if we conceive Pauls prophecie concerning them Rom. 1â— to be fulfilled they shall be converted yet 1. we are not infallible but live upon our fancies and conjectures touching the meaning of Rom. 11. say Libertines 2. Suppose the fulness of the Gentiles be converted to Christ and we among them and all the Jewes and that in our daies the earth be filled with the knowledge of the Lord and that all the sons of Zion be taught of God and that the wildernesse blossome as a rose and the light of the moon be as the light of the Sun and the light of the Sun be seven-fold as the light of seven daies and that all the glorious prophecies in Isaiah Zechariah and the rest be fulfilled in our daies yet by the doctrine of Libertines all these are but to us for any certaintie we have night fancies and dreames of crazie and feaver-sick heads For Master John Goodwin undeniably the learnedst and most godly man of that way hath said in a marginall note of men for piety and learning I cannot admire enough The Vindicators call the denying of Scriptures to be the word of God a damnable Heresie and we have no certainty that the Scriptures of the old and new Testament which we now have either the English translation or the Originall of Hebrew and Greek copies are the word of God So then holding the Scriptures to be the Word of God in either of these two senses or significations of the words either translations or originall can with no tolerable pretext or colour be called a foundation of Christian Religion unlesse their foundations be made of the credit learning and authoritie of men Because there is need to wonder by the way at this Let the reader observe that Libertines resolve all our faith and so the certaintie of our salvation on Paper and Inke and Mr. John Goodwin will allow us no foundation of faith but such as is made of grammers and Characters and if the Scripture be wrong pointed or the Printer drunke or if the translation slip then our faith is goâ—e Whereas the meanes of conveying the things beleeved may be fallible as writing printing translating speaking are all fallible meanes of conveying the truth of old and new Testament to us and yet the Word of GOD in that which is delivered to us is infallible 1. For let the Printer be fallible 2. The translation fallible 3. The Grammer fallible 4. The man that readeth the word or publisheth it fallible yet this hindreth not but the truth it self contained in the written word of God is infallible I suppose four men who shall shew to a wife her Husband among ten thousands all four fallible and may mistake yet when they have brought the Husband to the wife it cannot follow that the Wife doth not certainly and as infallibly know her own Husband by his tongue voice countenance proportion of body and statute as one can know another without any danger of mistake so it comes to the eares of a man born blind Joh. 9. there is a Prophet called Iesus the Son of Marie who will infallibly and indeclinably restore sight to this blind man yet the fame and report by which this is carried to the mans notice and knowledge is fallible all men standing truly that which the Lord reporteth of them liars and such as can be deceived yet it is no consequence that Iesus doth restore the man to his sight in a way subject to miscarrying and declinably and upon a fallible hazard so as he may goe as blind from Iesus as he came to him Now in the carrying of the doctrine of the Prophets and Apostles to our knowledge through Printers translators grammer pens and tongues of men from so many ages all which are fallible we are to look to an unerring and undeclinable providence conveying the Testament of Christ which in it self is infallible and begs no truth no authoritie either from the Church as Papists dreame or from Grammer Characters Printer or translator all these being adventitious and yesterday accidents to the nature of the word of God and when Mr. Goodwin resolves all our faith into a foundation of Christian Religion if I may call it Religon made of the credit learning and authority of men he would have mens learning and authoritie either the word of God or the essence and nature thereof which is as good as to include the garments and cloathes of man in the nature and definition of a man and build our faith upon a paper foundation but our faith is
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
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
learned of them are not able clearly or demonstratively to informe the Magistrate and Judge what blasphamy and what Idolatry it was which was by God sentenced to death under the Law But so Mr. Goodwin in accusing our darknesse and in freeing the Magistrate of a duty he owâ— to God and the Church layeth obscurity on the Scripture as Papists doe though for another end And I am as confident there was some soroâ—â—y some wilfull murther some incest some plea 〈…〉 and bloud stroak and stroak some adultery sentenced by God to be punished by the sword that Mr. Jo. Goodwin is not able clearly and demonstratively to informe the Magistrate of And by this argument murther sorcery incest and adultery ought not to be punished by the sword Can Mr. Jo. Goodwin demonstratively informe us what be the false Prophets Matth. 7. the grievous wolves Act. 20. the Heretick Tit. 3. 10. that we are not to beleeve but to avoid and by this argument we must not beware of them nor avoid them since they are unknowable Dr. Jer. Taylor layeth downe the same ground for tolerating Papists Socinians Familists and all the dreaming Prophets on earth because of the difficulty there is of expounding Scripture and all the means and wayes of comming to the true sense thereof are fallible There is variety of reading various interpunction a parenthesis a letter an acceâ—â— may much alter the sense Answ May not reading interpunction a parenthesis a letter an accâ—m alter the sense of all fundamentalls in the Decalogue of the principles of the Gospel and turne the Scripture in all points which Mr. Doctour restricts to some few darker places whose senses are off the way to heaven and lesse necessary in a field of Problemes and turne all beleeving into digladiations of wits all ouâ— comforts of the Scriptures into the reelings of a Wind-mill and phaâ—cies of seven Moons at once in the firmament this is to put our faith and the first fruits of the Spirit and Heaven and Hell to the Presse But though Printers and Pens of men may erre it followeth not that heresies should be tolerated except we say 1 That our faith is ultimately resolved upon characters and the faith of Printers 2 We must say we have not the cleare and infallible word of God because the Scripture comes to our hand by fallible means which is a great inconsequence for though Scribes Transâ—atours Grammarians â—rimers may all erre it followeth not that an erring providence of him that hath seven eyes hath not delivered to the Church the Scriptures containing the infallible truth of God Say that Baruth might erre in writing the Prophesie of Jeremiah it followeth not that the Prophesie of Jeremiah which we have is not the infallible word of God if all Translatours and Printers did their alone watch oâ—er the Church it were something and if there were not one with seven eyes to care for the Scripture But for Tradition Councells Popes Fathers they are all fallible means and so far forth to be beleeved as they bring Scripture with them Dr. Taylor tells us of many inculpable causes of errour 1 The variety of humane understanding what is plaine to one is â—bscure to another Gregoâ—ies and Ambroses missall were both laid upon the Altar a whole night to try which of them God would miraculously approve By the morrow mâ—â—tins the missall of Gregâ—ry was found tâ—rne in peeces and throwne upon the Church and Ambroses found open in a posture to be read The miracle was expounded that Ambroses missall was to be received Dr. Taylor saith that he would expound it that Gregories missall was to be preferred and to be spread through the world Answ I have read of no faultlesse causes of errour nor of any invincible errour in things that we are to beleeve and know by vertue of a divine Commandement for this is a speciall false principle that to know God as he hath revealed himselfe in his word is not commanded of God in his word 1 Because to this David exhorteth Solomâ—n And shall Solomâ—n my son know the Lord 1 Chron. 28. 9. and when the Apostle bids as be renewed in the spirits of our mind Ephes 4. 23. Rom. 12. 2. 2 And growing in knowledge is recommended 2 Pet. 3. 14. 1 Cor. 1. 5. Prov. 4. 1. 5 And is set downe as a blessing Esa 11. 9. Exod. 18. 10. Prov. 1. 2. Hos 13. 4. It s sure to know God and his revealed will in his word must oblige us 4 The end of the revealed will is to know God Deut. 4. 3. 5. Prov. 22. 21. 5. The first Command injoyneth all worship internall and externall as to know God Hosea 13. 4. Jer. 9. 6. Jer. 24. 7. 2 Kings 19. 19. 2 Chron. 6. 33. and reason the mind be under the Law of God as will and affections 〈◊〉 6. There is a connexion between the minde and other faculties or affections a corrupt minde is often conjoyned with a guilty conscience and faith and a pure conscience go together 1 Tim. 1. 19. 1 Tim. 1. â— 2 Pet. â— 4 5. keep the one and you shall the more easily keep the other make shipwrack of faith and a good conscience cannot swim safe to Land and the will and rebellious affections and lusts have influence upon the actuall and habituall blinding of the minde in that men walking after their lusts are quickly blinded in their minde and the judgement depraved 1. 2 Pet. 3. 5. they are willingly ignorant and so refuse to know God 2. Turne away their ear from the Law refuse the means of the knowing of God and dig not for wisdome as for silver hate knowledge Prov. 1. 24. c. 2. 2 3 4 5 6. 3. Blinde their owne minds and shut their eyes Esa 6. 10. Matth. 13. 14 15. Ezek. 12. 2. Deut. 29. 3 4. Object All these places do well prove that to be unwilling to know God is a sinne but not that the simply minde-ignorance of God is sinne Answ And why is it sin to be unwilling to know God which the word commandeth if not to know God be not sinfull as to be willing not to fear not to love not to hope in God not to obey God not to love our neighbour is sin as well as not to fear not to love God are sins Therefore what is truth in it selfe and revealed to bee truth in the Scripture if it appeare an untruth to another the cause of that is not inculpable as D. Taylor saith as if the letter of the Scripture tendred it selfe darke and unâ—â—plicable to us without our fault But the wisdome of God we beleeve in the Scripture is plaine to those that open their eyes otherwise heresie should not onely be no sinne contrary to the word of God Tit. 3. 10. 1 Tim. 3. 1. 2. 1 Tim. 6. 4 5. 2 Tim. 2. 16 17 18 19. but an innocent apprehension of apparent truth as there is no guiltinesse in an eye vitiated
doe that who onely hath the key of the heart nor could Gospel-arguments that convinced many that the resurrection was not passed convince Hymeneus Phyletus Alexander actu secundo Therefore Paul might not deliver them to Sathan nor is excommunication being a meer punishment an argument to prove that the resurrection is not passed any other way their the sword or banishment both of them are compelling and penall arguments the one spirituall the other corporall but both work co-actively as evills of punishment and privations of comfort neither of them give light to this conclusion The Resurrection is not past for these two have both alike inconsequences logicall The Church will excommunicate you Ergo beleeve not that the Resurrection is past And the Christian Magistrate will punish you Ergo beleeve not that the Resurrection is past There must either be other arguments to sway the conscience to the faith of this That the Resurrection is not past then either sword or excommunication or these cannot worke nor settle the conscience As Christ is risen in his body from the dead Ergo his members that are sleeping in the dust must rise God is the God of Abraham who is dead and buried Ergo Abraham and the dead must rise againe This I observe to prove that those arguments of Libertines at least for the most part that they bring against punishing of false Prophets with the Sword doe also conclude against all Church-censures and excommunication and the truth is we are not warranted to gaine the Jewes the Indians the Papists over-sea to the truth either by the sword or by excommunicating and delivering them to Sathan for we cannot judge those that are without But to returne to all those kinde of Argumentations that Libertines bring against opinions from the nature of opinion faith perswasion which are all internall acts of the minde which neither Church nor Magistrate can punish they are nothing against our conclusion who maintain that publishing and teaching and professing of erroneous and false Doctrines are punishable by the Magistrate for externall acts that come from meer Conscience as the sacrificing of innocent children to God by all the Arguments we hear are not punishable by the Magistrate for sure the Magistrates punishing of unlawful practises coming from meer Conscience do no lesse force the Conscience and domineer over it then when he punisheth erroneous opinions and therefore the Bounder draweth the question to acts and facts externall as he saith the Magistrate 〈◊〉 punish Polythesme and Atheists worshipping of Images and of the breaden God blasphemie for these saith he fight against the light of nature but if you judge only professed opinions against the light of nature not against the Gospel punishable because we may by freewill master professed opinions against nature but we cannot master opinions against the supernaturall truths of the Gospel these require supernaturall grace then good masters why doe you rebuke 〈◊〉 against the Gospel more then you can punish them 〈◊〉 what is of its own nature unrebukeable is unpunishable 〈◊〉 what is unpunishable as being above our nature is unrebukeable and falleth not under exhortation as we cannot exhort rebuke or punish a stone because it descendeth or fire because it ascendeth But the Papist saith nay but they fight not against the light of nature for to adore Christ under the accidents of bread is my conscience and indeed Doctor Taylor saith you must beleeve it is his conscience and reallities and pretences are 〈…〉 here though he contradict himself and in another place say 〈◊〉 some blasphemies are punishable by the Magistrate But Libertines are 〈◊〉 of Babel and almost as many Heads so many sundry opinions Mr. Willams goes one way Mr. Goodwin another the Bounder a third way John Baptist a fourth way Doctor Taylor a fift way The Belgick Arminians a sixt way None of them please Mr. Jeresiah Burroughes nor Mr. Philip Nye yea and Mr. Sadr Simpson is as grosse as any of them so Socinians have a way of their own Anabaptists another way Seekers and Familists as Saltmarsh a far different way Mr. Oliver Cromwell calls all Religions things of the mind Vaticanus tells us si Deum negent si blasphemant si palam de sanct à Christianorum doctrinâ maledicunt quo crimine reus est ipse Castalio si sanctam piorum vitam detestantur eos ego relinquo Magistratibus puniendos non propter religionem quam nullam habent seâ— propter irreligionem But the Bounder and Castalio must be bloodie persecuters by this For 1. What the Magistrate calleth truth and godly doctrine that these men whom the Bounder and Castalio call Atheists judge in their conscience to be Idolatrie and Blasphimie and if yee kill a man because he speakes as he thinketh yee kill him for the truth for it is truth to speak what â—â—â— think for the 15. Psalm pronounceth him blessed who speakes 〈◊〉 what is in his heart But Castalio may read righter if he please and he is blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who speaketh truth not falsely from his heart nor doth the Psalmist speak of the doctrine of truth so as he should blesse Mattan and Pashur or any false Prophet or the King of Assyria because he saith No God can deliver out of the hand of that Tyrant but the God of the Assyrians for so I conceive he thinketh when he relates what false experiences he had of that Bastard God but he speaks of truth of facts between man and man Psal 15. in speaking whereof there may be invincible and so excusable error whereas men sin grievously in false apprehensions of Gods truth when as God reveals himself sufficiently to us in his works and word but thus do Libertines leave the first simple apprehensions of the mind because they are naturall not under the stroak of free-will free from all Law and guiltinesse so as the Egyptians sin not in apprehending the Godhead to be a Cow the Persians to be fire or the Sun Israel to be a Calfe the Philistines to be a Fish for certain it is all Idolaters who worship the God that made the Heavens and the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorantly Acts 17. in the creature or in the works of mens hands should have by this way no sinfull nor unlawfull apprehensions of God when shamefully they apprehend the Creator of the world to be a Beast 2. They must be blessed then and speak truth from their heart by the Exposition that Vaticanus putteth upon Psal 15. who say that God is a cow a calf a fish why because their erroneous conscience dictateth so to them But why should they be punished then who blaspheme commit Idolatry for it is the conscience and the meer conscience of Baals Priests to speake of God and worship him as they doe they had rather dye as not doe that which you call Blasphemy and 1. It is not in their will to think what they will
2. Will yee compell their consciences with the Sword c. Answer your owne arguments Libertines 10. Object Is not this Babels confusion to punish corporall or civill offences with spirituall or Church censures or spirituall offences with corporall or temporall weapons Bloody Tenet Answ To inflict bodily punishment for Sorcery makes not the Magistrate a Church-officer as he fondly phansieth all sinnes against God who is a Spirit or spirituall and by this reason the Church of Thyatira should not censure the fornication of Jezabel and her followers nor the Corinthians the Incestuous man with excommunication which is a corporall offence to speake so contrary to 1 Cor. 5. whereas all publicke sinnes as sinnes against God are punished by him with bodily and spirituall plagues as it pleaseth him 2. These same sinnes as they are scandalls that offend the Church are punished with Church-censures 3. These same as they disturbe the peace of the State doe also deserve to be punished by the sword though I take not on me to determine curiously whether the Magistrate punisheth sins formally under the reduplication as they trouble the peace of the State or as they dishonour God the highest Judge it may be there is something of both in this reduplication 4. These same sinnes are rebuked by private Professours as they are stumbling blocks to them Hos 2. 1. plead with your mother neither is it against the nature of perswasion to bee drawne to means of sound beleeving by mens Laws as I observed before from Augustine for feare of punishment may cause men to hear the word of truth which otherwise they would never have heard Epis ad Vincen. 48. Alii dicant nesciebamus sit esse veritatem nec eam discere volebamus sed nos ad eam eognoscendam metus fecit intentos quo timuimus ne fortè sine ullis rerum aeternarum lucris damno rerum eternarum feriremur gratias domino qui negligentiam nostram stimulo terroris excussit ut saltem soliciti quaereremus quod securi nunquam nosse curavimus 11. Object What if the Magistrate in punishing heresie differ from the Church and strike with the sword for that which the Church thinkes no heresie what shall the Church doe then and what if the Church judge that to be heresie and exhort the Magistrate to punish that as heresie which the Magistrate in his conscience judgeth to be no heresie What shall then the Magistrate doe Answ Though there be reciprocation of subordinations that the Magistrate in an Ecclesiasticke way be subject to the Church power yet not to an abused Church power and the Church in a Civill way be subject to the Magistrates power yet not to the Magistrates power tyrannically used but to the power that is from God and as used for God and common justice in the one Court and the word of God in the other is supreme Empire judge that either must follow 12. Object Did not the people of Israel suffer the Gentiles to stay in their land and enjoy their own Religion without troubling of them Answ It is like they did but if they did right in tolerating Idolatry for which the land spewed out the inhabitants is a question 2. They might 1. Suffer them till they were first instructed and then convinced that Religion might not be forced on them 2. They could not suffer them in that land to blaspheme the God of Israel lest a common guilt should fall upon all Jos 22. 16 17 18 19 20. 3. Since the people were never to partake of other mens sins they were to argue against them and rebuke them and endeavour the gaining of their soules 13. Ob. The Elect cannot finally and totally fall away from Grace and perish as the Scripture saith Joh. 6. 37. c. Why then should we be so fondly jealous lest the people of God should be carried away with every winde of doctrine as to suppresse each opinion supposed to be erroneous so as to run the hazard of sileucing the most saving truths of putting to death Gods dearest Saints reducing soules to such a posture as if we be in ignorance and errour we must be uncapable of ever comming out of either Answ A foolish argument without head or foot 1. We are to be afraid of every sinne our Lord hath bidden us beware of though the Elect cannot perish since he that chooseth to the end chooseth to the meanes and to both immutably and irrevocably without shadow or change else this argument will prove we need not be afraid to whore murther oppresse or the most hainous transgressions for these sinnes cannot more prejudge the chosen of their state of grace and certainty of glory then being carried about with every wind of doctrine and unsound opinions continued in and published to pervert others doe argue that we are of the number of those that are ever learning and never come to the knowledge of the truth 2 Tim. 3. 7. and are unstable and unlearned perverting the Scriptures to our own destruction 2 Pet. 3. 16. given over to strong 〈◊〉 to beleeve a lye 2 Thess 2. and damned for not beleeving the truth v. 11 12. the heart not being stablished by grace Heb. 13. 9. like children tossed too and fro and carried about with every wind of doctrine by the slight of men whereby they lye in wait to deceive not speaking and not professing the truth in love that so we may grow up in Christ even in him in all things which is 〈…〉 Eph. 4. 14 15. All which prove that to be finally seduced is a certaine marke of reprobation as Matth. 24. 23 2◠◠Tim. 2. 16 17 18. 19 20. and the Spirit that teacheth us 〈◊〉 are not to be afraid of falling from the state of grace 〈◊〉 salvation though we fall in such sins as the spirit of Antichrist and of curst Familists who turne the grace of God into wantonnesse who abuse the doctrine of election of grace 2. He makes God to bring us into an inevitable necessity of either being carried about with every wind of doctrine to beleeve lyes or then run the hazard of losing most saving truths and of putting to death Gods most dearest Saints But what warrant hath he thus to make God the author of sinne or to teach that divine providence doth lead us into an inextricable perplexity and necessity of sinning so that whether we do this or not doe it we must sin 3. What Scripture maketh the beleeving of lyes a certain hazard of losing most saving truths Is there no way of comming to the knowledge of the truth and the sparing of the lives of Gods most deare Saints but by beleeving truths which may be lyes and corrupt doctrine a word that eateth like a canker Is there no way to come to Gods harbour but by sayling in the Devills boat sure this is no way of Gods devising but of Sathans forging 4. Is then cursed Toleration a
way to spare the bloud of the Saints and not resisting the blessed Spirit in them then we cannot punish hereticks and men of corrupt mindes but we are in hazard to resist the Saints and kill the Spirit in them then when the Holy Ghost forbids us to beleeve false Christs Matth. 24. which is a resisting of their spirit we know not but he bids us beleeve the word of truth in Gods dearest Saints since for any knowledge we can have not to beleeve these false Christs it may be they are Gods dearest Saints whose words we refuse to beleeve then in one and the same Commandement of Christ which is beleeve them not he bids us beleeve their word and resist not the Spirit of truth in Gods dearest Saints and when Tit. 3. 18. he forbids us to keep company with an heretick but avoid him and 2 Joh. 10. receive not an impostour into your house he bids us run the hazard of avoyding a Saint and of refusing to lodge in your house Gods deare childe 5. What if Gods dearest Saints beleeve and publish an heresie and the doctrine of Familisme then they are to be pardoned because they are dear Saints But let Libertines answer the Query why should Indulgence and Toleration be yeelded to a Saint that speaks lyes in the name of the Lord more then to a wicked man who also doth prophesie lyes if both may fall in the same heresie with the like pertinacy for a time if we be not respecters of persons they no lesse deserve both to be punished then when both commit adultery and murther 2. Why lying of God and speaking words that eat like a gangrene and beleeving a lye deserveth rather an indulgence in a Saint then murthering whoring oppressing And why but we may tolerate all the Saints because they are Saints as well as some sinne no lesse yea more dangerous then these that are not to be tolerated for to infect the flocke with lying doctrine is more hurtfull to the Church then the example of adultery or murther in a Saint if toleration of all wayes and liberty of professing or publishing whatever tenets or doctrines seem good to a man in his owne eyes though to the perverting of the faith of many be a means of finding out many precious truths as Libertines say then hath God commanded all men to speake all kind of lies against God his Son Christ heaven hell the resurrection the last judgement the immortalitie of the soul though most pernicious to soules for God commandeth all meanes of finding out truth for it cannot be said he commands all lawfull meanes for Libertines hold that to professe and publish what the most erroneous conscience dictates to be the truth of God though it be black heresie is to speak the truth as an Indweller in the Lords holy hill Psal 15. so saith Vaticanus and all the Libertines who make the conscience right or erroneous the rule of the Christian mans walking not the word of God and in so doing the Lord must by the Libertines doctrine command men to speak lies in the Name of the Lord and must command Hereticks and Saints to pervert the soules and the faith of one another and make one another children of perdition and not spare the flock but devour and hunt soules and so shall the Lord command sinne 6. How doth non-toleration and libertie of beleeving every spirit seeming to us to be of God bring men in a posture of uncapabilitie of being delivered from error and ignorance the word never maketh a libertie to beleeve lies a way to be delivered from error The way to be delivered from error is to be humble and fear God and he shall teach us his waies Psal 25. 9. 14. Joh. 7. 17. 2 Thes 2. 11 12. Baptist ibid. God will have the meanes used by every man according to his own light and knowledge that he may be fully perswaded in his own conscience and no man knowes Gods cabinet counsell Ergo We cannot be competent judges of other mens consciences who are Hereticks who not Answ God will have the meanes used by every man according to his own light I distinguish according to his own light and conscience as a necessarie condition that must be in all right judging it is most true for he sins grievously who in judging goeth contrary to the inditement of his own conscience and so God will have the meanes used by every man according to his own light and conscience as his obliging rule which layeth a law and a tie upon him to beleeve and professe that is most false for the word of God not every mans conscienceis the obliging rule of his actions as is proved 2. The conclusion is most false for though we are not to judge who are elect and who reprobate because we are not upon Gods Cabinet counsell yet do we not intrude upon Gods secrets to judge who is an Heretick or a false Teacher or who sound in the faith by his doctrine examined by the law and the Testimonie for how can God say Beware of the false Prophet Matth. 7. 15. if it were arrogancie and an intruding upon Gods Cabinet counsel to judge a false Prophet by his doctrine to be a false Prophet how can we avoid an Heretick more then a Saint if we may not lawfully judge an heretick to be an Heretick Obj. 14 The Holy Ghost not only foresaw there would but determines there must be heresies and its expedient for the exercise of love and the discoverie of truth and the Professors thereof are not Errors as well as afflictions a part of Christs discipline then let it have its perfect work till it be cured by its proper remedie the sword of the Spirit It s not said there must be murtherers as it is said there must be Heresies Some seem so to be in love with new opinions as they extoll them one a very worthy Preacher saith variety of faces is not an affliction but matter of much admiration to behold So varietie of judgements simplie considered is not a grief but a glorie to me to behold when one spirit of grace and heavenlinesse is in them all for I count it a glasse of Gods own making wherein to behold his manifold wisedome Answ 1. There is no question but God hath wise and noble ends why he permits Heresies but we no more can Orthodoxly say That God determines Heresies then that God determines that sin must be for Heresies are sins now wee say not soundlie That God determines or decrees sins shall be sine adjecto he determines to permit sin 2. God determines Heresies must be so he determines that murthers adulteries oppressions must be it then shall follow the Christian Magistrate by this Argument does tolerate murthers oppressions as he tolerates heresies but the conclusion is grosse because Heresies are the Churches affliction and so are bloods and oppressions of the Saints shall then Christian Magistrates tolerate
sect 2. The conditions that Libertines require to be in a Synod Liberty to question every thing is lycence Remonst Apo. c. 1. fol. 41. The Church though not infallible may determine infallible points Apol. in Pref. et in declar in Pref. A Confession Covenant or Synodicall de 〈◊〉 a secondarie rule of faith Remonstr in vindic l. 2. c. 6. fol. 126. Note Ibid 133. A ministeriall and publike and a Christian and private judgment and faith and how they differ Remov 16. 〈…〉 〈…〉 That Confessions ought to be onely in expresse Scriture words is another false principle of Libertines Roman Vindi l. 2. c. 6. 135. 13. 〈◊〉 post quam acceptavit decretum 〈◊〉 illo â—â—â—tius quam ea lege quatenis quamdia 〈◊〉 in 〈…〉 indicat ill deffâ—â—â—rum Ancient bonds of Liberty of Conscience 〈◊〉 Apol c. 25. 291. The end of Synods is not to remove heresie by any means good or bad 〈◊〉 to ciuil heresie so effectually as these heresies shall never be heard of in the world againe Remon c. 25. Apol. 294. The necessitie of Synods Pastors subject the disobedient to wrath yet are not lords over the conscience ergo neither are Synods lords over the conscience for that fol. 2â—5 Error of conscience 〈◊〉 from â—â—igation of obedience Apo. 25. f. 226. The subject of a Synod not a Sceptick conjecturall truth as Libertines suppose The sense of Scripture from Synods beleived truly to be infallible though Synods consist of men who are not infallible as an earthen pitcher doth contain gold and precious Rubies and Saphires in it though there be no gold in the matter of the pitcher but onely clay 2. Cor. 4. 7. How a true decision of a Synod is ever the same and not retractable Remon Though all truths be peremptorily decyded in the word yet is there need of a Ministeriall and declarative decision of men because teachers may deceive and these that are taught are ignorant and dull Anabaptist dimâ—ed interpretation of Scriptures as 〈…〉 〈…〉 Anabaptist l 3. c. 11. Daâ—â—aut Anabaptistis Scripturiram â—â—terpretatiâ—rem recitari evangelium debere 〈◊〉 verbi a 〈◊〉 ut cuique liberium sit prosuo Spritu hoc est prosua voluntate â—â—â—dine interpretaâ—i 〈◊〉 non esse verbum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 7. Men are to come to Synods not as Nullifidians but as ingaged for truth Synods may impose upon others and how Ancient Bonds or Libertie of Conscience stated c. 10. Sect. 3. p. 74. 45. The conditional imposing of Synods consisteth well with trying of all things what Libertines say on the contrary is nought 〈…〉 〈…〉 16. 75. Pastors are are not out of their calling nor Apparitours nor tale-bearers if they complaine to the Magistrate of hereticks and all evâ—â—-doers Opinions cannot be compelled not the 〈◊〉 or will in the 〈…〉 â—he question is whether the 〈…〉 Shame and fear of rebâ—kes by Pastors and Church censures have the same compulsorie in 〈…〉 false teachers that the feare of publick punishment by the Synod hath Church censures are as compulsâ—rie on the Conscience as coercing by the sword Some externall actions of unjustice sâ—â—wing from meere Conscience are punished justly without any note of persecution by grant of Libertines and why not all others also 〈…〉 bonds pag. 12 Lactan. Inst l. 5. c 14 quid 〈…〉 quod 〈…〉 fieri 〈◊〉 libido 〈…〉 Tertullian ad Scapulâ—â— Humani juris naturalâ—s potestatis est unâ—cuique quod putavertis colerâ— nâ—â— alii prodostâ—nt oâ—est alterius Religio Sed nec Religionis est cogere Religionem quae sâ—ont◠〈◊〉 debeâ— non 〈◊〉 How Religion may be compelled how not One mans Religion remaining in the minde and will may hurt or benefit the man himself not any others but true Religion as it comes forth iâ— to acts of teaching may coine and winne the souls of others and false Religion may subvert the faith of others The Magistrate does not command Religion acts as service to God but rather forbids their contraâ—â—â—â— as disserâ—â—â—â— to Christian societies How â—ertull and Laâ—â—antâ—â—s are to be expounded of forcing to heathen Religion Though we can compell none to Religion it follows not that the Magistrate may not punish there that 〈◊〉 others to a false Religion Lactanâ—â— 5. c. 20. non est opus vt 〈…〉 cogi non potest 〈◊〉 potius quam verberibuâ— res agenda 〈…〉 Distringant hostes Religionis Christianae aciâ—m ingeniorum suertâ—â— si ratio corum vera est offeratur parati sumus audire si doceaâ—â— Tacentibus certè nihil credimus sicut ne saevientibus quidem cedimus imitentur nos aut rationem rei totius exponant nos enim non illicimus ut ipsi objectant sed docemus probamus ostendimus itaque nemo a nobis retinetur invitus imutilis est enim deo qui devotione ac side caret tamen nemo discedit ipsa veritate retinante Lactan 〈◊〉 longè diversa sunt Carnificina pictas nes potest aut veritas eum vi aut justitia eum crudelitate conjungi Ibid. Sed ut in ipsa Religione sic defensionis genere falluntur Defendenda eâ—im Religio est non occidendo sed monen lo alij codices moriendo non sevitia sed patientia non scelere sed fide Lactant. speaks of compulsion without all teaching These that are without the Church are not to be compelled 〈…〉 〈…〉 punish heâ—â—â—ides so so he should not punish murtherers The Magistrate may by the sword curb five impediments that keep men from embracing the truth according to Augustine Answer to Doctour Adam Stewart Impotencie of free will objected by Mr. John Goodwine no reason why the Magistrate ought not to punish seducing teachers as of old the Donatists objected State of the question more strictly proposed It may as wel he said because there be no expresse laws against murtherers parricids sorcerers Sodomites in the new Testament more then against false teachers that therefore Socerers are no lesse then hereticks to be tollerated De vivendis Christianorian animus in fide illibata tom 1 l. 1. c. 10. The number of Fundamentals An saving disposition of faith to beleeve all truths revealed though the man be ignorant of many may consist with the state of saving grace Calv. epist ad Martinum Shallingium an 1557. Three things among these that are to be believed things simply necessarie 2. simply profitable 3. by consequence necessary how the papist erre in these Joan. Durens in consulta Theologica p. 14 15. Some Consequences necessary Builders of hay and stubble on the foundation may be saved and these that fall in murther and adultery out of infirmity may be also saved yet there is no consequence ergo the Magistrate should tollerate both Obstinacie in Ceremonies after full information deserveth punishment These that err in non-fundamentals may deserve to be punished To teach the necessity of circumcision not an error formally and primarily but by consequence fundamentall and the contrary truth
not necessarie necessitate medij The tolleration of all who err in non fundamentals examined M. Iohn Goodwin hagâ—omastix sect 26. pag. 24. Queries proposed to Mr. Joh. Goodwin who asserteth a Catholicke toleration of all Religions upon the ground of weaknesse of free-will and want of grace 〈…〉 Augus 〈◊〉 dicu relinquâ—s liberâ— orbatrio cur enim non in homicidiis in stupris in quibuscunque 〈◊〉 facinoribâ—â— flagiciis libere arbitrio dimittendum to esse proclamas quae tamen omnia justis leg ibâ—â— comprimâ— utilissimuma â—â—ahiberrimuâ— est dedit quidem Deâ—â— homini liberani 〈◊〉 sed nec bonam Infruct â—osam nec malam voluit esse impunitam li. 1. Con. Gaudenti c. 19. secundum est as fallatissimas vanissimâ—sque rationes haberis laxatis atque dimissis humana licentia impuâ—â—sta peâ—cata omnia relinquentur 〈…〉 Most arguments of Libertines infer a Catholicke toleration in non-fundamentals as wel as 〈◊〉 fundamentals What deductions the spirit makes in the soule of an elect knowing but a few fâ—â—dam and going out of this life thou knoweth To know revealed truths of God is a commanded worship of God One Generall Confession of faith without a particular sense containing the true and orthodox meaning of the word not sufficient Divers pious conferences betweene us and Lutherans They hate God and love blasphemies in the consequence who obstinately hold them in the antecedent They may bee false teachers and so punishable who erre not in fundamentals Divine right of Church-government 1 Tim. 1. 3. 1 Tim. 5. 19 20. 1 Tim. 6. 3 4 5. 2 Job 10 11 1 Tim. 1. 3 4. 1 Cor. 3. Act. 2. Act. 11. 1 2 3 4. c. Divers things not fundamentally believed with certainty of faith Rom. in a 〈◊〉 f. 7 fides millinaria potest esse omnium pessima Beleeving of truths revealed of God with a reserve blasphemous and concerning beleevers in Scepticks and 〈◊〉 Beleevâ—ng wâ—th a reserve â—gainst the motion of the Holy Ghost Beleeving with a reserve against the stability of faith Against the trying of all things and spirits injoyned by the Holy Ghost Faith with a reserve against our prayers for knowledge and growing therein The Holy Ghost bids us not beleeve with a reserve To beleeve with a reserve contrary to our doing and suffering for truth in faith Two distinctions necessary touching controverted points Some things of their own nature not controversall yet the deductions from them to our blinde nature are controversall Fundamentalls of faith most controversall to our blinde nature Some far off errors may bee tollerated Schisme and actuall gathering of churches out of churches cannot be tollerated The place Ro. 14. willing us to receive the weake no plea for tolleration The place Philip. 3. 15. Let us walke according to the same rule c. nothing 〈◊〉 tolleration Remonstrant iâ— Apologia p. 40. P. 268. 〈◊〉 tuâ—a heresis 〈…〉 â—rrâ—r qui in merte errantis taâ—â—um lâ—cum habet â—rrer nec objectum nec causa punitionis est error enim merus erraâ—tem non egreditur ergo 〈◊〉 necoerâ—â—ri quidem potest animus hominis imprio humano non 〈…〉 humane 〈…〉 Apo. â—24 â— 28â— Libertiâ—es mâ—ke heresie a meere innocent and unpunishable error of the minde Heresie is a sin as well as Idolatry though we could neither desine heresie nor Idolatry Heresie proved to be an hainous sin Remonstrance Apol. 24. f. 283 Remon Apol. 24. f. 285. Minâ—s Celsus 〈◊〉 heretic coer seâ— â— f. 9 10 11 12. The holy ghost contrary to Libertines supposeth undenâ—â—â—bly that hereticks are knowne and so they are not knowne to God only when 〈◊〉 bâ—ds us beware of them avoid them bid them not God spâ—â—d Pertinacie may be is known to men Libertines openly contradict the holy ghost in that they forbid to judge false teachers to bee grievous wolves Remonst Apol. c. 24. 285 de maâ—iâ—ioso voluâ—tatis actu 〈◊〉 pertinaâ—ia que est formalis ratione hâ—resees 〈◊〉 nisi soâ—us â—oâ—e judicari potest humana omniâ— judicia de mente animoque alterius incerta sunt conjectura fallaces nisi cum quis quod malum esse novit facere vult nemo dedita opera erras aut errare se sibi pâ—rswadet cum de â—terna salute agitur quare fas non est invito alicui tribuere malitiam caritas aliud swades Heresie a wicked resisting of the truth and yet not the blasphemy against the Holy Ghost Libertiâ—es say that an hereticke dying for his heresie hath no evill conscience but a spirituall and heavenly end Tundite tundita Anâ—xâ—rchi follem Anaxâ—rchum enim non tundit Celsus ibid. The vain glory and malice of the devills martyrs who dye for heresie Fol. 18. Spirituall stupidity and malice both together in hereticks and Sathans martyrs Some ignorance consists with the sinne against the holy ghost Reâ—â—â—n apol c. 24. 280 281. Ve lelius de Arâ—â—n Arâ—ini P 4. l. 2. c. 4. n. 5 Who is an to Arminians Titus 3. 10. Nevi te esse primo genitum Satauae None to Libertines are hereticks but such as professe a Religion which they with perswasion beleeve to be false Liberty of prophesying taken in a threefold sense The words quench not the spirit vindicated from speaking for liberty of prophesying any thing Remon Apol. c. 24. Fo. 281 282 Spiritum ne extinguite id est spirituales verbi Dei sensus quos quis se habere a Spiritu Dei id est vel per inspirationem suggestionem Spiritus vel anxiliante Spiritu Dei sibi persuadet quo sensu vocem Spiritus videntur ipsi Apostoli aliquando accipere 2 Thes 2. 2. 1. Ioh. 4. 1. Qua quam alio sensu accipi potest Râ—mon Ap 282 To desire false Prophets to cease out of the land is no quenching of the Spirit Remon Apo. 282. Remon 16. How the Arminian Libertines do define an heretick Heretickes to Libertines only such as deny things knowable by the light of nature diversity of opinions among them The punishing of men forpublishing of fundamental errors and the indulgence of a toleration yeelded to them though they teach all errors in non-fundamentals a vain distinction and hath no ground in scripture Some murthers non-fundamentall â—n David which yet are consistent with the state salvation should as wel be tolerated as some errours in non-fundamentals by the distinction of Libertines Some non-fundamentals clearely in the 〈◊〉 revealed not to be beleeved with a reserve and others non-fundamentals with 〈◊〉 Queries propounded to Libertines Why may not the Magistrate lawfully spare the life of him who out of a Libertine conscience meerly sacrificeth his childe to Godâ— or why should â—e punish with the sword some acts not destructive to peace in the conâ—cience of the punished and not aâ— acts of the same kiâ—d To compell men to do against their conscience that is to sin neither in Old or New Test-lawfull Deut 13. Deut. 17. â—pan◠〈◊〉 Apo c. 25. f. 290. There is
the false Religions of Jew Papist Indian American who receive the letters of it Mr Iohn Goodwin Hagiomast sect 28. p 38 39 denieth that any now living on earth hath the Scriptures or any ground of faith but that which is made of mens credit and learning Though the meanes of delivering to us Scripture be fallible yet it neither followeth that these meanes are the foundation on which our faith is resolved or that the Scripture it self is not infallible Tannerus disp 1. de fide c. 5. as 1 Bellarm. l. 2. de concil c. 12. Staplâ—ton doctrin princip l. 8. c. 21. ultima resolutio fidei non est in Deum revelantem simpliciter sed in Deum revelantem ut sic id est per ecclesiam c. Val. dis 1. de fide q. 1. p. 1. Sect 10. p. 38. col 1. Card. de Lugo de side spe dis 1 sect 5. n. 56. Malderus de object fidei q. 1. art 1. sect 10. p. 6. Suarez de fid disp 3. de object forma fidei sect 10 pag. 9. dis 9. dub 8. concl 4. Lod. Maratius tom 2. tract de fide dis 17. iect 2. n. 6. Duvilliusde object fidei l. 2. q. 1. litâ—e d. Fr. Silvius Professor Duaceâ—sis m. 22 q. 1. art 1. Lod Casâ—ensis Capucinus Curis Theol. tom post tract 15. dis 1. s 3. Reasons to prove that we have divine certaintie that the Books of the old and New Testament that we now have are the word of God contrary to Mr Goodwins Assertion That we have no warrant so to say but mans credit and authority As Matth. 2. 5. Matth. 4. 4 6 7 10. Matth. 11. 10. Matth. 21. 13. Matth. 26. 24. Mark 14. 21. 27 Mark 1. 2. Luke 2. 23. Luke 4. 4. 8. 10. Luke 7. 27. Luke 19. 46. Joh. 6. 31. 45. Joh. 12. 14. Act. 1. 20. Act. 7 42. Act. 13. 33. Act. 15. 15. Rom. 1. 17. Rom. 2. 24. Rom. 3. 4. 10. Rom. 4. 17. Rom. 8. 37. Rom. 8. 13. Rom. 11. 8. 1 Cor. 1 19. 31. â— Cor. 2. 9. 1 Cor. 3. 19. 2 Cor. 4. 13. 2 Cor. 8. 15. Rom. 12. 19. Rom. 15. 3. 1 Cor. 14. 21. Gal. 3. 10. 13. Gal. 4. 22. 27. Heb. 10. 7. 1 Pet. 1. 16. Luke 24. 14. Rom. 15. 4. 1 Cor. 10. 7. 2 Cor 9. 9. Luke 4. 17. Joh. 2. 17. Rivet to 1. contra tract 1. 46. Whitaker to 2. de authoritate Scrip. l. 3. c. 7. Calvin Comment in Act. 17. Hagiomast Ser. 36. p. 47. Dr. Taylors liberty of prophesying Sect. 4. p. 73 74 75 c. Liberty of Prophesie Sect. 11. p. 171. The knowledge of God is commanded and the minde is under a divine Law as well as the will and the affections The trying of the two Missals of Gregory and Ambrose by a miracle was meer folly Liber of Prophe Sect. 12. p. 185 186. The causes of heresie All ignorance of things revealed in the word though most speculatively are sinfull errours The Place 1 Cor. 3. 11 12 13. expounded and vindicated from the glosses of Adversaries Dr. Taylors mistake of heresie What vinciblenesse must be in heresie Dr. Taylor maketh the opinion of Purgatory no heresie and groundlesly Of errours how they are sinfull in matters revealed in Gods word Liber of Proph Sect. 12. n. 6. Liber of Proph n. 6. N. 7. Simple errours of things revealed in Gods word are condemning sins Ob. 1. Sect. 13. How opinions are judicable and punishable For the Father to kill the son upon a meer religious ground is no murther nor punishable by Libertines way Sect. 13. n. 5. Bloodie Tenet c. 95. p. 145 146. The Magistrates ministry is civill not spirituall Bloodie Tenet 16. 148. The Laws of Artaxerxes Cyrus Darius Nebuchadnezzar ratifying the Law of God by civil punishments were their Magistraticall duties How fear of civill Lawes may work men to soundnesse in the faith Bloodie Tenet page 129. Artaxerxes made lawes by the light of nature to restrain men from Idolatry Bloody Tenet c. 97. p. 152. From punishing of false Teachers it followeth not that the Jewes and all the Idolatrous Heathen should be killed Bloodie Tenet c. 113. p. 107. Bloody Tenet cap. 98. The considerable differences between punishing such as rebell against the first Tables of the law in the old Testament and now in the new and their swearing of a Covenant and ours Obj. 8. Bloody Ten. c. 1â—8 p 197. Circular turnings from Protestanisme to Popery proves nothing against punishing of seducers Obj 9. Bloody Ten. c. 120. p. 202. Dr. Taylor Liber of pro. Sect. 13 n. 10. Ancient bounds c. 6. 1. p. sect 26. The objection of a carnall way by swords as no fit means to suppresse heresie answered The objection from carnall weapons and forcing of conscience and contradictions involved inforcing the elicit â—nâ—ernall acts of will and understanding c. as strong against laws in the old Testament as in the New The Law Deu. 13. Lev. 24 c. was not executed upon such onely is sinned against the light of his conscience and the Law of nature and upon whom the immediate response of the Oracle fell as false Prophets No need of a Law-processe judge witnesses accusers or inquiring in the written Law of God if an immediate oracle from heaven designed the false Prophet in the Old Testament Ecclesiasticall and civill coaction do both worke alike upon understanding and will Ancient bonds c. 2. page 7. Errors against supernaturall truth are not rebukeable because not punishable contra Vaticaâ—us contra libel Calvin â—n 12. Vaticanus coâ— libel calvi ad not So si interficis qua sic loquitur ut sentit intersieis propter veritatem â—am veritas est dicere quae senrits Psal 15. beatum pronunciat eum qui vere dicit quae habet in animo Libertines make all blasphemers all seducing Prophets of Baaâ— priests of Heathen Gods if they speakâ— what a conscience 〈◊〉 with a 〈◊〉 Iron doth 〈◊〉 unto them to be true Prophets and to dwell 〈◊〉 them 〈◊〉 of the Lords House 〈◊〉 15. Bloudy Tenco c. 35. p. 59. In four sundry considerations sins are censured Augus Epis 48 ad Vincen The Magistrate is subject to the just power of the Church and the Church to the just power of the Magistrate neither of them to abused power and the word of God in point of conscience supreme to regulate both How the Jews suffered heathen Idolaters to dwell amongst them Baptist c. 6. p. 3â— 35. Joh. Baptist would have us selfe selfe carefull of being carried 〈◊〉 with false and strange doctrines because we are elected to glory and the chosen cannot fall away then of other abominable sins Joh. Baptist and Libertines teach that liberty of conscience is a way to finde out truth When the holy Ghost forbids us to beleeve false Christs and to receive Antichristian teachers into our houses he bids us also receive them as Saints and beleeve them by the way of Libertines Libertines make the judging of Hereticks to be Hereticks a bold intruding into the Lords caâ—â—net counsell Ancient bounds cap. 6. sect 1. Reas 14. p. 30. Bloodie Tenet Mr. Nicholas Loâ—kâ—er ser 1. Col. 1. preface to the reader Liberâ—ines say God hath deâ—â—red Heresies to be Varietie of judgements in Gods matâ—eâ—s is a grief to Paul and the godly Ministers Gal. 5. 20. 1 Tim. 3. 1 2. 2 Tim. 2. 17. 2 Thes 2. 17. 1 Tim. 6. 5. Rev. 2. 20. Acts 20. 30. Ier. 23. 27 32. Zach. 10. 1. Lam. 2. 14. Necessitie of Toleration 1647. qu. 53. Borrowed from Bloodie Tenet The punishing of heresies investeth not the Magistrate in a headship over the Church The intrinsecal end of the Magistrate or of his office is not the conversion of Souls August lib. 3. cont perm cap. to Quis enim tune in Christum crediderat Imperator qui ei pro pietate contra impietatem leges ferendo servitet quando adhuC illud propheticum esset quare fremueâ—unâ— Gentes c. Libertines make Preaching and commanding to receive and beleeve and professe the Truth a monopolizing of the truth A twofold obligation the word spoken or preached lay on the hearers one objective another ministeriall Private men have not the like warrant to prescribe what Ministers should beleeve and practice as Ministers have to prescribe to private men Argum 19. Libertie of conscience maketh every mans conscience his Bible and multiplies Bibles and sundry words of God and rules of faith All Hereticks are in a safe way of salvation according to the way of Libertines
and Orthodox meaning of the word not sufficient p. 66 Divers pious conferences betwixt us and Lutherans ibid. They hate God and love blasphemies in the consequence who obstinately hold them in the Antecedent p. 68 They may be false Teachers and so punishable who erre not in fundamentals p. 73 Divers things not fundamentaly believed with certainty of faith p. 75 Beleeving of truths revealed of God with a reserve blasphemous and turneth beleevers into Scepticks and Nullifidians p. 77 Beleeving with a reserve against the motion of the Holy Ghost p. 78 Beleeving with a reserve against the stabilitie of faith ibid. Against the trying of all things and spirits inioyned by the Holy Ghost p. 79 Faith with a reserve against our prayers for knowledge and growing therein p. 81 The Holy Ghost bids us not beleeve with a reserve p. 82 To beleeve with a reserve contrary to our doing and suffering for truth and faith p. 83 Two distinctions necessarie touching controverted points p. 85 Some things of their own nature not controversall yet the deductions from them to our blind nature are controversall ibid. Fundamentalls of faith most controversall to our blind nature p 86 Chap. 7. What opinions may be tollerated what not Some far off Errors may be tolerated p. 97 Schisme and actuall gathering of Churches out of Churches cannot be tolerated p. 98 The place Rom. 14. willing us to receive the weak no plea for toleration p. 100 Phil. 3. 15. Let us walke according to the same rule c. nothing for toleration p. 101 Chap. 8. Whether Heresie be a sin or a meer error and innocencie whether an Heretick be an evill doer Libertines make Heresie a meer innocent and unpunishable error of the mind p. 101 Heresie is a sin as wel as Idolatry though we could neither define Heresie nor Idolatry ibid. Heresie proved to be an hainous sin ibid. The Holy Ghost contrary to Libertines supposeth undeniablie that Hereticks are known and so they are not known to God only when he bids us beware of them avoid them bid them not God speed p. 105 Pertinacie may be and is known to men p. 106 Heresie a wicked resisting of the truth and yet not the blasphemie against the Holy Ghost p. 107 Libertines say that an Heretick dying for his Heresie hath no 〈◊〉 Conscience but a spirituall and heavenly end p. 108 The vain glory of the Devils Martyrs who die for Heresie p. 111 Spirituall stupidity and malice both together in Hereticks and Sâ—tâ—â—s Martyrs p. 113 Some ignorance consists with the sin against the Holy Ghost p. 114 Chap. 9. Of Libertie of prophecying of erroneous indictmâ—â—â— of Conscience that it is not our rule Who is an Heretick to Arminians Tit. 3. 10. p. 115 None to Libertines are Hereticks but such as professe a religion which they beleeve with perswasion to be false ibid Liberty of prophesying taken in a threefold sense p. 117 To desire false Prophets to cease out of the Land is no quenching of the Spirit p. 119 Chap. 10. Of indulgence in fundamentall or non-fundamentall errors How the Arminian Libertines doe define an Heretick p. 122 Hereticks to Libertines only such as deny things knowable by the light of nature p. 123 Diversitie of opinions among them ibid. The punishing of men for publishing of fundamentall errors and the indulgence of a Toleration yeelded to them though they teach all Errors in non-fundamentals a vain distinction and hath no groâ—â—â— in Scripture ibid. Some murthers non-fundamentall in David which yet are consistâ—â— with the state of salvation should as well be tolerated assome errors in non-fundamentals by the distinction of Libertines p. 124 Some non-fundamentals clearly in the word revealed not to bee beleeved with a reserve and others non-fundamentals with a reserve p. 126 Queries propounded to Libertines p. 128 Why may not the Magistrate lawfully spare the life of him who 〈◊〉 of a Libertine Conscience meerly sacrificeth his child to God or why should hee punish with the Sword some acts not desâ—â—â—ctive to peace in the Conscience of the punished and not all acts of the same kind p. 128 To compell men to â—oe against their Conscience that is to sin neither in Old or new Testament lawfull Deut. 13. and 17. p. 130 There is the same obligation the same formall reason so saith the Lord of beleeving non-fundamentall revealed and fundamentals and the same necessity of divine command not the same necessitie of means called necessitâ—s medii p. 132 Chap. 11. Of the obliging power of Conscience The State of the Question touching the obligation that Conscience layeth on us p. 134 Ancient bonds of Libertie of Conscience Sect. 2. Chap. 6. p. 26 p. 139 Though the Magistrate punish false Teachers it followeth not that he compells them to sin against their Conscience ibid. Gods way and manner of calling is no ground why the Magistrate should not punish false Teachers p. 141 Ancient bonds of Liberty of Conscience cap. 61 p. 26. p. 142 Who is the selfe-condemned Heretick Tit. 3. 10. ibid. Chap. 12. Arguments against pretended Toleration Toleration hath no warrant in the word p. 145 Toleration inferreth Sceptisme p. 146 Want of infallibility in the new Testament no reason for the toleration in the new Testament p. 148 Toleration is against faith hope comfort in the Scriptures p. 150 Toleration is against the Ministery of the word p. 151 Rulers by the fourth Commandment are to see all under them worship God p. 177 Proposals of the Armie under Sir Thomas Fairfax 12. p. 10. ib. Chap. 13. Magistracie and perpetuall Laws in the Old Testament warrant the civill coercing of false Prophets Rulers as Rulers not as typicall Rulers punished false Teachers with the Sword p. 177 Typicalnesse did not priviledge all the Kings of Judah and Israel to compell the Conscience and punish false Teachers as Libertines say p. 180 How typicalness priviledgeth men to such and such actions how not p. 181 Seducers punished by bodily death p. 182 Punishing of Idolaters and blasphemers of the Law of Nature p. 183 How warres that are extraordinarie in the manner and in some particular acts may be and are in the substance of the acts ordinarie ruler obliging us p. 184 The Law of God warranted by the Law teacheth that false Teachers and Hereticks are to be punished with the sword p. 185 The Law of Deut. 17. 2 3. for punishing of Idolaters p. 187 There was no consulting with the Oracle who should be put to death for his conscience in the Old Testament but an ordinarie pay of trying such evill doers by judiciall proceeding and hearing of witnesses ibid. The end of punishing of false Teachers with the sword is not their conversion to God ministers of the Gospel only labour in that field but the not perverting of souls and disturbing the safetie of humane societies p. 188 Sacrificing of Children to Molech punished with death by Gods Law not as murther but as spirituall whoredome ibid. Chap.
with humours mis-apprehending colours that are white and seeing them to be red when they are not so And for that way of trying the two missalls they are but doting fools that would chuse either of them for the word of God may judge them both to be corrupt and superstitious and their trying which of the two was best by a miracle was a foolish and phantasticall tempting of God much like Chilingsworths decyding of controversies of Religion by lotry because Scripture Reason Councells Fathers Doctors Tradition are all insufficient which sure is dâ—rogatory to the worth and perfection of Scripture which maketh the simple wise Ps 19. and must shew the man that erreth his errour if he shut not his eyes at light Dr. Taylor saith Covetousnesse is often is cause of heresie Thebulis quia rejectus ab Episcopatu â—ierosolymitano turbare capit Ecclesiam saith Egesippus in Eusebius Tertullian turned Montanist for missing the Bishopricke of Garthage after Aggrippinus and so did Montanus for the same discontent saith Nicephorus Novatuâ— would have been Bishop of Rome Donatus of Carâ—â—age Arriâ—s of Alexandria Aerius of Sebastia Socrates said Asterius did frequent the Conventicles of the Arrians nam Episcopatum nliquem ambiebat Let the errour be never so great if it be not against an arâ—â—cle of the Creed if it be simple and have no confederation with the personall iniquity of the man the opinion is as innocent as the person though perhaps as false as he is ignorant and therefore shall burne though he himselfe escape The man cannot by humane judgement be counted an heretick unlesse his opinion be an open recession from plaine demonstrative authority which must needs be notorious voluntary vincible and criminall or that there be a palpable serving of an end accidentall and extrinsecall to the opiâ—ion but these ends spirituall are hard to be discerned The opinion of Purgatory though false being neither fundamentally false nor practically impious is no heresie Ans 1. I am not so uncharitable of Tertullian as Dr. Taylor for Aerius he maintained no heresie I hope Episcopacy is no article of faith 2. I know no errour in the matters of God speculative but the Lord forbids it in his word If every thing written be written for our instruction fundamentall or non-fundamentall as all the Scripture 〈◊〉 we are under a commandement of God we I say who live in the visible Church are to know all and beleeve all things written be they fundamentall or no for God hath written them all for us Ergo the ignorance of any thing written is a sin and a breach of a command and so 〈…〉 errour Happy are these that know and do Now under doing I comprehend the faith of the Trinity and the most of articles touching Christ which do practically concern me because I sin if I doe not both know and beleeve them else they are written as Aristotles Acroamaticks the ignorance of which in an unletteâ—ed man I suppose is no breach of a divine command and I conceive the ignorance of the Stories in the old and new Testament of Pauls leaving his cloak at Troas is a sin in all within the visible Church for that the Holy Ghost hath written these not for the instruction of one but of all who heare or may heare of them within the visible Church 2. No error except of the Article of the Creed is arraigned as Heresie by the Doctor but he meaneth by error ignorance and mis-beleif both for I hope the Doctors charitis will not send all to hell many godlie there may be who have much ignorance of God who know not or are simply ignorant of some of the twelve Articles of the Creed and of some of the ten Commandements if therefore error here doth include not beleeving as heresie must necessarily doe the pertinacious mis-beleeving and denying of many Stories in the Bible as of the deluge dividing of the red Sea preserving of Ionah alive in the whales belly raising of Lazarus if obstinacie be added must be no lesse Heresie and an open belying of the God of truth then the denying of an Article of the Creed for the authoritie of God who commands us to know the one as well as the other is in both despised when we are ignorant of either 3. It is to beg the Question to say that any Error in the matters written to us in our Lords Testament which so much concerneth both our knowledge and practise can be simple Errors and have no confederation with personall iniquity for it is as much as if not to read our Husbands love-letter from end to end or to cause to read it if it comes to the wives hard were not our sin against our husband Christ whereas to be ignorant of any thing in it and mis-beleeve it is sinfull ignorance and naturall blindness so the Doctor makes sin so innocent as to have no consideration with sin 4. To say the opinion shall burne though himself â—â—cape is to expound the place 1 Cor. 3. 11 12 13 14. most corruptly in a nâ—w glosse of the Doctors own as if hay and stubbâ—â— that is vaine and unprofitable opinions that are builded upon the foundation Christ were not sinful opinions in the matters of God when as they are hay and stubble to be bâ—ent 1. Because they are against a Commandment that every man is to take heed how or what he is to build on the foundation v. 10. but he that builds hay and stubble obeyes not that Commandement but let every one take heed how hee buildeth thereupon 2. Building hay and stubble that is vain and fruitless opinions upon the foundation is privatively opposed to building of gold silver and precious stones vers 12. but that is a work of faith and such a work as shall abide and have a reward v. 14. 3. The work that shall be brought to judgement and made manifest so as it shall be burnt with fire and shall be judged to bee a fruitlesse work must be sin But the building of 〈◊〉 and stubble upon the 〈◊〉 Christ is such a work v. 13 14 15. And that the man himself shall be saved because that by faith he is builded upon the foundation Christ but the work burnt with fire will no more prove that the building of hay is not sin then that Peters jâ—daizing and Davids adulâ—â—ry and murther were not fins because Peter and David are saved for the Apostle there compares the Apostles to builders as before he compared them to 〈◊〉 v. 6 7 8 9. and the preaching of doctrine to a building and he makes Christ the foundation of the building and two sorts of super-structures good doctrine and that is gold and silver and vain and unedifying Toyes added to the doctrine of Christ 〈◊〉 hay and stubble Now he makes the judgement that trieth all doctrine to be fire whether it be the last judgement or fierie afflictions it is no great matter our good doctrine