Physitian who can whol broken consciences or the saddest enemie if sick it is like an aking tooth the more you touch it the more it paines you The Conscience of its owne nature is a knowing power of the practicall understanding aâ— therefore no ilicite acts of the foule can be compelled neiâ—â—er can Conscience act being muzled and forced but this 〈…〉 but that men and devills in their conscience 〈…〉 beleeve many things in some 〈◊〉 against their will 〈…〉 out of the naturall efficacie of conscience cannot 〈◊〉 but â—ee must beleeve that there is a God yet where there is a trembling there must be some reluctancie in the will and affections Judaâ— must beleeve his damnation was approuching when he hanged himselfe but against his heart The Balgick Arâ—iâ—iaâ—s who contend for libertie of conscience in all wayes Apol. 95. 〈…〉 say By determinations of Synods violence iâ— not offered to conscience as conscience signifieth a meere internall act of the mind immanent or byding within the mind but as conscience signifieth an act of the mind by which any doth beleeve 〈…〉 oblieged 〈◊〉 teach others which he per 〈◊〉 himselfe to 〈…〉 so the man is compelled by a Synods prescription to dissemble what he beleeveth he ought to professe and which he beleeveth to be false Answ Say that the decision of the Synod be agreeable to the word the Lord layeth on the coaction to all to beleeve and accordingly professe the truth and that by a Synod as Christ saith he that heareth you heareth me so the coaction such as it is must come principally from God instrumentally from the Synod but it floweth from both by accident and through mens abuse who receive not the truth in love but for feare of shame least they should by the godly goe for perverters of soules Act. 15. that they doe hypocritically professe what they ought sincerely to beleeve and professe May we not say many men of corrupt minds beleeved Circumcision to be necessary and yet for feare of the Apostles censure that they should be judged troublers of souls lyars and false teachers as they are judged to bee Act. 15. 24. would dissemble And they are no other wayes by a Synodicall truth compelled to lie and dissemble by shame and falling out of the hearts of the Apostles and of all the godly the one way than the other in that case than in this 〈◊〉 For there be but two wayes of working on the mind to drive men to bee of another opinion one by feare either of shame reproach or censures civill or ecclesiasticall another by meere teaching and instructing Now for the libertie of prophecying that Arminiaâ—s require and so the libertie of Synods let us inquire if it be true libertie 1. They require a full libertie to every man without scruple or feare of danger to declare his mind in Synods and to examine what is controverted Answ It is in some respect commendable that hereticks be candid and ingenuous to declare even what their hereticall judgement and inditement of conscience leades them to beleeve but a full liberty to question in the Synode whether there be a God or no or whether Christ dyed for sinners ought not to be for that is lycense and hereticall lycense a point controverted any may question and these that Act. 15. held necessitie of circumcision might seeke resolution of their arguments and doubts but under pretext of libertie free of feare and danger they have not libertie to sinne that is after they are or may be if wilfulnesse stood not in their way inwardly convinced they have not libertie obstinately to presse sophismes against the truth for this is an undenyable principle libertie to sinne is fleshly lycense not libertie Armin. In controversies of Religion which the Scripture doth not evidently decide what can certainely be determined by the Church which ever and in every thing which it determines is beleeved may erre Answ There is nothing that the Scripture hath left simple and in it selfe controversall Actâ—â— primo the Scripture hath determined of all things conteined in it whether fundamentals or not fundamentals onely in regard of our dulnesse and sinfull blindnesse some things are controverted and therefore the Church may determine from light of the word some thing that was a controversie to the Fathers ignorant of the originall tongues which is now no controversie Yea the fallible Church may determine infallible points This is a principle that Libertines proceed upon that men who are not infallible may erre and therefore can hold forth to others no infallible truth Which is most false for Prophets and Apostles Nathan Samuel David Peter being deserted of the immediately inspiring Spirit did erre as well as the Church and Pastors now deserted of the ordinary Spins can and doe erre For â—â—ll men Prophets and Apostles are 〈◊〉 Rom. 3. yet they may and doe carrie infallible truth to others 〈◊〉 blind man may hold a candle to others 3. By this reason Pastors can preach nothing certaine in fundamentals though faith come by hearing and faith is of a certaine and determinate fixed truth of God more permanent than heaven or earth why because by this reason Pastors in preaching fundamentals are not infallible 4. Nor is this a good reason it is beleeved the Church may erre in Synods ergo it doth erre and determines nothing that is infallible and certaine in Synods no more then this is a good consequence David may sinne in praying ergo he doth sinne in praying a potentia ad actum non valet consequentia Armin. A confession is not a rule of faith it hath not the lowest place in the Church Answ The Covenant written and sealed in Nehemiahs time was a secondarie rule of faith and a rule e'n so farre as it agreed with the Law of Moses for they enter in a curse and an oath to walke in Gods Law not to give their sonnes and daughters in marriage to the Heathen not to buy victuals from the Heathen on the Sabboth to charge themselves to give money to maintain the service of God Nehe. 9. 38. chap. 10. 1 2 3. 29 30. 31 32. Which written Covenant was not Scripture and Act. 15. the decrees of the Synod was not formally Scripture yet to bee observed as a secondary rule For so farre Arminians A Doctor as a Doctor beleeveth not a Doctor beleeveth as a sheepe not as a shepheard and his judgement of matters of faith is not publick but private and common to teachers with every one of the sheepe and there is a like and equall power in shepheard and every one of the flock of beleeving and the sheepe in matters of faith are no more obleiged to stand to the judgement of the shepherd than the teachers to the judgement of the sheepe the teachers have a priviledge of order and honor above the sheepe but no priviledge of Law and power Then the Church though she beleeve
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
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
the house of God Psal 69. of the betraying of him by Judas and 〈◊〉 historicall things that are not fundamentals yet all thâ—â— were a part of the Apostles and the Holy Ghosts testimony Act. 5. 32. And to be beleeved with divine certiâ—ude of 〈◊〉 faith no lesse then the Articles of fundamentalls that Christ was the sonne of man and died for our sinnes and rose for our righteousnes except we say that the Apostles are false witnesses and make God a lyar in saying that Judas betrayed him not and that Barrabas a Murtherer was not preferred to him 1 Cor 15. 1â— Job 3. 33. 1 Job 5. 10. For if we give God the lye in non-fundamentals and turne non-fundamentals into controversies and conjectures and thinke we must beleeve fundamentals one or two fixedly and peremptorily and lead a good life and so we are saved but not otherwise but as touching non-fundamentalls we may beleeve these with a reserve and a demurre and may beleeve them for a day or an houre and deny them to morrow and again bee carried about with a new wind of doctrine and beleeve the third day and deny them the fourth day beleeve them the fift day and deny them the sixt day and so make a whirly-gigge of our faith and a new faith for a new-moone or for a halfe and a quarter moone as the Independents in their Apology makes this a principle of their faith to beleeve these things so as wee leave roome for a new light to cast a board again at the blowing of the wind of a new phancy of which we have seene more in the Assembly of Divines these four years past then we desire to see in any that professe godlinesse and as the Holland-Arminians say from whom new lights or old darknesses have their rise a faith of a thousand yeares may be the worst of all which say we is most false a false opinion of God and a thousand yeare old lye a gray-haird untruth is the worst of conjectures but faith it neither is nor can be called But the late Independents and the new Libertines of England do only say such a monthly faith is to be tollerated because of the darkenes of our mind in the matters of God which yet is faith not but a conjectural opinion But they say by a command of God we must have no other faith except in some few fundamentals and no man since Adam died except the man Christ ever knew or could determine how few or how many so our faith in fundamentals in that totters for they say these precepts and commands of the Holy Ghost Try the spirits whither they be of God or no. Try al things hold that which is good the example of the noble Bereans who examined Pauls doctrine by the Scriptures doth lay a divine command in them to beleeve non-fundamentals with a reserve Yea they say with the Arminians c. that it is against liberty of prophesying whereas liberty of lying in the name of the Lord is of the devil who hath taken liberty or rather helish licence to lye from the beginning they say it is against our growing in knowlâ—dge and the prayers of the Saints that God would open their eyes to see the wonders of his Law and lead them into all truth and against the prophesies that in the last days the earth shal be filled with the knowledg of the Lord the light of the moon shal be as the light of the sun and the light of the sun as the light of seven days and the day star shal arise in the hearts of many and the spirit shall be powred on all flesh young and old maids and children To all which I say either the Spirit of God moves men to the faith of this there is no Church visible on earth but such as is constituted of beleevers such as those of Corinth and Rome and others were after they were planted and watered by the Apostles or no. If no they have not faith of it and so it is 1. No truth of God to Independents c. for which they can suffer but a meer opinion then they cannot suffer for it in faith and to beleive any truth of God because the Lord so saith is wrought only by the Holy Ghost if it be wrought by the Holy Ghost then it is a truth of God and a divine truth for the Holy Ghost moves no man to beleeve a lye for a truth of God if it be a divine truth then doth not the Holy Ghost will you so to beleeve it for a truth as you must upon a new light beleeve the contrary to morrow For I renew the argument in its full strength touching the faith of the contradicent which you beleeved the last day either the Holy Ghost must move you to beleeve that contradicent as a truth of God or no Iâ— no It is not divine faith you have of it if yea then the faith of the former was the beleeving of a lye so that you must make the Holy Ghost the father of beleeving a lye 2. The object of divine faith a lye 2 This is to teach us to be carried about with every wind of doctrine whereas faith of fundamentals or non-fundamentals is to beleeve a truth because so saith the Lord that cannot lye nor speake untruth but you will men to beleeve those non-non-fundamental truths so as they may bee as well lyes as divine truths 3. These Precepts Try the Spirits Try all things enjoyne an examination of fundamentalls as well as non-fundamentalls and what reason have Independents to say these Precepts hold in non-fundamentalls onely Mr. John Goodwin with better ground saith they hold in all for must we hold that which is good onely in non-fundamentalls And did not the Bereans try Pauls doctrine by the Scripture in the most and onely necessary fundamentall which Paul preached that Jesus Christ was the Messiah that dyed rose againe Act. 17. 3. and are therefore commended by the Holy Ghost v. 10. 11 above those of Thessalonica and must wee beleeve every Spirit who preach fundamentall truths or fundamentall errours who say Christ is not yet come in the flesh upon trust the contrary of which John expresly enjoyneth 1 Joh. 4. 1 2 3 yea we are rather to try fundamentalls and to walke upon sure and unmoveable principles since an errour here hazardeth our eternall salvation and is of as great concernment as our souls are but errours or mistakes in non-fundamentalls though they bee sinnes yet are consistent with saving faith and the state of salvation 4. Try all things try the spirits must have this sense beleeve what ever God saith be it fundamentall or non-fundamentall not onely after you have searched the Scriptures and sound it agreeable thereunto as the Bereans did but though you finde it consonant to the writings of the Prophets and Apostles yet because you are not infallible nor the Spirit that leads you therein
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
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
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
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.
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
are to believe Nazianz. Orat. 5. de Theol. perinde ea qua ex Scripturis colliguntur atqui ea qua scribuntur What is in Scripture by consequence is Scripture the ignorance of the Resurrection which was in Scripture to the Sadduces by consequence onely was an ignorance of the Scripture 〈◊〉 22. 29 30 31. and a soul condemning errour It is a question yea no question to die denying the resurrection is to die without saith happily to die ignorant of it having never heard the Gospel is not so high a sinne but who can say such can be saved August serm 30. de verbis Apost Si negent equalem negant filium si negant filium negant Christum si negant Christum negant in carne venisse Origen l. 2. de peccat c. 34. all Christians faith stands in these two that the first Adam destroyed us the second saves us errours about justifying saith and errours touching historicall faith are farre different The foundation is Christ and none but he 2. the gold builded on the foundation is the doctrine of Christ and a created thing yet simply necessary to be believed 3. the hay and stubble that is builded on it must be vanities and fooleries believed yet of themselves such as extinguish not saving faith and love no more then sins of infirmitie are inconsistent with saving faith then both the mans hay and stubble and his sins of infirmitie against the second table may be burnt and the man saved but it follows not the Church and Magistrate should therefore not punish or censure the builders of hay and stubble upon the foundation but should tollerate them for a Godly man as David and Peter may fall in adulterie in treacherous murther and denyall of Christ yet it follows not that the Magistrate should tollerate and not punish murther and adulterie in a Christian societie and that Paul should not sharply rebuke and if need be farther proceed to the censure of the Church if Peter either deny his Lord though out of infirmitie and fear or if he Judaize and looke awry to the Gospel CHAP. VI. Errours in Non-Fundamentals obstinately holden are punishable YEe must beare one anothers infirmities and restore these that fall with the spirit of meeknesse Gal. 6. 1. and yet not tollerate their errours and forbear to admonish and also shaâ—ply rebuke them and if need be the Church and Magistrate may proceed to further censures to excommunication and the use of the sword for justice is not contrary to meeknesse nor one fruit of the Spirit contrarie to another He 〈◊〉 spareth the rod hateth the childe yet should not a father be cruell to his childe nor is his correcting contrarie to fatherly compassion but not correcting is crueltie to and hatred of the childe and the like we are to think of the punishments and censures of the Nurse father of the Church and of the Church There be some things of doubtfull disputations that the weak in knowledge cannot conceive and yet are to be instructed in meeknesse and received as brethren Rom. 14. 1. 2. but if these same weak after sufficient instruction when the Ceremonies of Moses law became deadly and unlawfull as they were then indifferent would needs be circumcised abstain from meats and keep the whole Ceremoniall law whatever should be said on the contrarie and would compell others to be circumcised and pervert the souls of many even after the date of the indifferencie of these things is expired Paul then is so farre from giving place for an hour or betraying Christian libertie Gal. 2. or from bearing with them that he withstandeth them to their faces and wisheth that such as trouble others so were cut off and might bear their judgement Gal. 5. 10. 11. which clearly holdeth forth what ever the meaning of these words be that Paul though these that would teach others they must be circumcised were worthy to bear their judgement and to be punished for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth And it shall be a work of difficultie to prove that to be circumcised was necessary to salvation and these that so taught Act. 15. and Gal. chap. 5. did teach an errour of it self fundamentall and that subverted the faith who ever then would be circumcised fell from Christ Gal. 5. as Paul saith but that was by consequence sure it was not an errour in terminis fundamentall as this Christ is not the Saviour of mankinde onely it was an errour that by consequence subverted the foundation and was a falling from Christ by consequence and a comming again under the debt of the whole law and of salvation by the law which was ever impossible and to say it was necessary to salvation necessitate medij so as all the Galathians who received Christ and the Gospel and would have plucked out their eyes for Paul who died ignorant of this point who ever will now be circumcised is fallen from Christ were eternally damned and dyed out of Christ is a groundlesse saying there was a glorious Church in Galatia before Paul wrote that epistle to them for he wrote it upon occasion of their being seduced who were made believe the necessitie of circumcision and it is clear Paul would not have written that of circumcision if that errour had not been sowen among them by false teachers if therefore such as were made beleive that had not beene bewitched to believe the necessitie of Ceremonies for justification they being in Christ should have been saved by faith though this controversie in terminis had never come to their ears whither are believers justified by faith onely or must they also be circumcised and keep the Law that they may be justified and saved And sure many are now in our dayes which is more glorified who never knew but onely virtually and implicitely that to be circumcised or to keep Jewish dayes is not necessary to justified persons yea sure many in Britaine are saved who never knew this fundamentall truth 2. Act. 15. it is cleare that some taught the brethren except ye be circumcised after the manner of Moses ye cannot be saved the contrary truth is no expresse fundamentall truth because a fundamentall truth expressely necessary is so necessary necessitate medij as without the knowledge thereof we cannot be saved Now these teachers knew that the Apostles and Elders and Saints at at Jerusalem were not circumcised so and they knew believing Gentiles were not circumcised at all and yet they knew the Apostles were not damned they knew all children dying before the eight day were not damned they must then hold that Circumcision was onely necessary to salvation by way of precept and the brethren that believed and so if they had dyed in that state had undeniably been saved were ignorant of this and v. 7. there was much disputing among believers yea among the Apostles who were not ignorant of fundamentals and undoubtedly had saving faith long before Math. 16. 17. 18.
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.
fundamentals and many other truths yet sure the whole should be a Kingdome devided against it selfe 〈…〉 destroyeth peace much 〈…〉 the devisions of one and the 〈◊〉 Church of 〈◊〉 though they pretended not to be different Churches for those that said they were of Paul professed they could not be disciples of Peter but he sharpely rebuked them 〈◊〉 man and such as devided Christ and by consequence must say Paul was crucified for them and was their redeemer and so if obstinately they had proceeded 〈◊〉 that separation Paul would have none on to higher censures of the Church farre more could he not endâ—â—e gathering of true Churches out of true Churches which is the professed practise of Independents and yet both sides pretending the spirit of descerning could say the spirit testifies to my soule that Paul is the onely called preacher and the other nay but to my discerning Cephaâ— or Peter is the onely man that I can heare or follow And a third nay not any on earth nor any ministery wil I acknowledge but Jesus Christ whom the heavens must containe till the last day 〈◊〉 my onely onely preacher now if a Jezabel come in and say no ministry is to be heard but Christ and turne away all from hearing the word and not suffer Sergiur 〈◊〉 or any other to hear Paul or any godly minister sure Jezabel should be a perverter of the right wayes of the Lord and so not 〈◊〉 suffered 4 As touching opinions more manifesty erronious aâ— Justine Martyâ— his saving of men 〈◊〉 of they used the light of nature wel though they were ignorant of Christ the Montanisme of Tertullian and his way of damning 〈◊〉 mariage which the very Jesuit Toleâ—uâ— commiteur in Joan. Said he wrote contro fidem Catholicam against the Catholick faith and Augustine his condemning of all in 〈◊〉 dying without Baptisme and Origen his 〈◊〉 at a soâ—â— of purgatory after death the greek fathers their presidence of good works and faith as the causes of predestination their Pelagâ—â—nisme and Semi-pâ—lagianisme touching menâ— freewll beginning and meeting Gods grace especially hard sayings of Chrysostome Gregâ—â— Nyssyâ—â—â— and others and the 〈…〉 Hieronymus nostrum est incipere dei 〈◊〉 〈…〉 extolling of the Bishop if Rome for personall gifts their orations of 〈…〉 to the Martyrs dead without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that doubtsome condition if there be 〈◊〉 feeling of our affaires in the dead which was the ground worke of invocation of Saints it is a question and to be proved whether the Church and Christian Magistrate when thâ—â— were any should tollerate these for some opinions to truths are as brasse so as we cannot put a stamp of necessity of edification on them and some are peeces of gold and foundation stones so other truths are neare of blood to fundamentalls and pinnings in the wall though not foundations and because the want of them may hurt the 〈◊〉 they must goe as peeces of current silver Onely two or three objections must be removed As 1. Rom. 14. They erred against a Law of God who kept dayes and abstained from meaâ—s conceiâ—ing that the conscience of Gods Law did injoyne such a practises whereas there was no such Law now the Apostle was perswaded there were no creatures uncleane now but to him who through error of conscience believed they were uncleane v. 14. Yea the earth bring the Lords they might eat swines flesh or meats though sacrificed to Idols without conscience of a Law 1 Cor. c. 8. c. 10. yet Paul is so far from censuring such weake ones that he bidâ— receive them as brethren and not trouble them with thorny disputations Answ Paul bids receive them ergo he bids tollerate them all together it follows not he will have them informed that there is no such divine Law that presseth them and so a morall tolleration of not refuting their error is denyed to them 2. He bids receive them in a practice in it selfe for that time indifferent for 1 Cor. 8. 8. Neither if they did eat were they the better nor if they did not eat were they the worse but onely erroneous in the manner because of the twilight and sparklings of the light of the Gospell not fully promulgated to the Jewes Will it follow that the Jewes should be tollerated still and perpetually to circumcise and keepe the Ceremoniall law and to teach others so to doe for Libertines contend for a constant and perpetuall tolleration of all Jewish and sinfull practises Ob. 2. Paul speaking of Ceremonies Ph. 3. 15. saith Let us therefore as many to be perfect be thâ—â— minded and if in any thing ye be otherwise minded God shall reveale even this unto you 16. Neverthelesse whereunto we have attained let us walke by the sâ—me rule let us minde the same things Answ This is the onely Magna Charta abused for liberty of conscience which yet crosseth it but favours it now Paul giveth two rules neither of them are for tolleration but against it the one is for the minde within the other for the practice without for the former he willeth all the perfect to minde this that is to endeavour Pauls one thing and to be followers of him v. 17. forgetting that which is behind and pressing toward the marke and if any be otherwise minded in the matter of circumcision if he minde the journey toward the garland God shall cleare his doubts to him there is nothing here for Libertines except we say let all the godly minde to walke toward the garland by practising circumcision as if that were the way and by tollerating of others to practise Jewish Ceremonies and if they be otherwise minded God shall reveale their error but in the meane time we are to suffer them to minde that for the which Paul saith their end is destruction their belly their God and they are dogs and evill doers v. 19. 2. 3. as for the other rule of practise v. 16. If it plead for Libertines the sense must be as far as we have obtained the minde of Christ let us practise that is let us be circumcised and teach and professe and publish to others all the heresies and blasphemies that seeme to us to be true doctrine according to this rule and let us minde the same thing let us contend for the garland and walking according to our conscience our onely rule and practising unlawfull ceremonies and publishing and professing all the heresies we can we minde the same crowne and garland Now except walking according to the rule be restricted to carefull and diligent practising of these things in which we all agree which must exclude a practising or publishing of doctrines controverted and that we should abstain from practising and publishing of opinions in which we agree not nothing can be extorted hence in favour of tolleration Our brethren say Let us gather Churches out of true Churches and separate our selves from true Churches and preach Familisme Antinomianisme Arrianisme and
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
of Reformation and the standing of the Covenant and treaties betweene the Kingdomes or shall they not remove till peace and truth be established in both Kingdomes because if they remove the English Army may say they undertooke the war not for Religion but to make a conqueste in England for the liberty of the Subject and sweare the Covenant in a sense The Army under Sir Thomas Fairfax may say that they did fight all this time for liberty of conscience against both Prelaticall and Presbyteriall thraldome of the consciences of the free born English and therefore though the Parliament command them to diâ—band they must have liberty of conscience up the Covenant downe and have a perpetuall standing Army c. For in war peace pursuing or forbearing in marching from one Kingdome to another in making treaties and Covenants with other Nations they were to consult with the oracle and immediatly inspired Prophets the opportunity wherof we have not and so we have no beâ—ter warrant for all these for peace and war then for killing of blasphemers who are known to God onely by this reason and that is no warrant at all 5. This is to say there was faith certainty and infallibility clearnesse light and more knowledge of God under the Jewes twilight law darknesse of ceremonies then we have and now since oracles ceased Sceptismes conjectures doubtings blinde and loose uncertainties is all ouâ— faith contrary to that the Scripture saith the Jewes for all their oracles were in the darke and now day springs from on hâ—gh and visiâ—s us and gives light to them that sits in darknesse Luke 1. 77 78 79. And now the earth shall be full of the knowledge of the Lord as the sea is full of waters Esa 11. 9. And we have a more sure word of Prophesie the Scriptures yea surer then the Fathers voyce from heaven which was an immediate oracle indeed 2 Per. 1. 17 18 19 20 21. And the least of the Kingdome of God note is greater then the Baptist the greatest of Prophets Matth. 11. 11. If this satisfie not see Esa 54. 11 12. Jer. 31 31 32 33 34. Esa 30. 26. Joel 2. 28 29. Act. 2. 10 17 18 19. Col. 2. 2 3 5. 2 Cor. 3. 14 15 16 17 18. 6. The argument that we cannot punish under the New Testament because the Magistrates and Ministers and Synods who condemne hereâ—ies errors schismes blasphemie are not infallible and they know not but they may plucke up wheat instead of tares and take away the life of elect men who might â—ive and be converted is of no weight for then the Iudge should not take the liâ—e of a murtherer adulterer the most bloody robber or paricide the Libertines teach and practice the contrary for must the Judge read in the Lambs booke whether the man be inrolled therein as an elect before he passe sentence on him in a Councell of warre for fellony robbery poligamy c 2. It is most strong against admonishing rebuking and warning one another I may condemne the innocent in these because I am not infallible it is against preaching beleeving writing of books of Divinity making warre peace borrowing lending buying selling in all these I am oblieged to do upon certaine perswasion of faith that what I doe is lawfull else I sinne Rom. 14. 23. and the word of God the most sure oracle to us must be my rule Now I may no more venture on the least sinne then a Christian Prince may condemne to death an Idolater and a blasphemer who is a sound beleever which is a greater sinne if I be not cleare as if an immediate oracle were speaking from heaven as Libertines say and the argument must bee thus what we cannot do with as great infallibility of not erring as the Priest that immediately consulted the oracle or the Prophet immediately inspired that we cannot do lawfully But the Christian Prince under the New Testament cannot with such infallibility punish Idolaters Blasphemers or any otherwise ergo The proposition is false for certaine knowledge is sufficient for the Holy Ghost would never bid us admonish and after admonition avoid an hereticke as Tit. 3. 10. nor would our Saviour bid us beware of men of false teachers and false Christs and avoid them and believe them not and try them by their workes and search the Scriptures and examine their doctrine nor would the Lord bid us try the Spirits and try the Antichrist and eate not with Idolaters as he doth Matth. 24. 23 24 25. Joh. 5. 39. Rem 16 17 18. 1 Joh. 5. 1. 1 Cor. 5. 11. If he laid this ground of Libertines heart-obstinacy only legible to God and knowable â—s none but to infallible Spirits makes an hereticke and a false Christ before men yet you are to admonish and eschew him this is as much as if the Lord should say If any man have such an opinion and heart-thought never manifested to men or Angel that knew whether the number of the starres were oddes or equall admonish such a man and avoid him and bid him not God speed neither receive him into your house Yea so no Minister of the Gospell should preach to his flocke fundamentall Gospell truths because hee is not infallible and hee may teach fundamentall lyes for truths Againe the assumption is false for the certainty a beleever hath is thus farre infallible which is enough that he is perswaded of the truth of it and may boldly and in faith seal it with his blood Nor should Libertines suffer for such truths as they hold for truths to wit that the Christian Magistrate hath nothing to do with Religion nor is he warranted now to use the sword against false teachers nor Presbytery is the way of Christ but Socinianisme Familisme Antinominiâ—me are the only true way because they will not say they themselves are in beleeving teaching or suffering for these truths infallible But the danger is not so in beleeving truth or a false opinion for another or for a true opinion as in taking a mans life when yee are not certainly perswaded by the Law of God hee ought to dye Answ That is no matter of greater or lesse great danger It is sinne in the Pharisees in heart and word of month to condemne the Lords Disciples of breach of Sabbath when they are innocent as to kill them for Sabbath-breach when they are innocent Matth. 12. 7. the one is a greater sinne the other lesse but if wee may not venture on a greater sinne of shedding innocent blood because of want of infallibility neither is it lawfull to venture upon the least sinne because of the want of that same infallibility nor is an infallible and immediate oracle our onely rule in judgeing the blasphemer Suppose a man should wilfully professe there is no God and raile against such as say there is a God as our Atheisticall age wanteth not a Caliguala and an Anaxagoras and the like now if the Parliament should punish
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
Religion which they were to maintaine by the Oath of Joshua 22. 12 13 15 16. and to bring the wrath of God on all the Tribes as Achan did Vers 20 No doubt saith Calvin on the place They were angry with an holy Zeale for sayth hee on Vers 12. The Sword is not given to every man in his hand but every one according to his calling ought by this place manifestly and constantly to defend the true Religion And if the wrath of God came on all the people saith Calvin for the secret sinne of one man much more the people shall not goe unpunished if they dissemble the manifest Idolatry of many Piscator saith It was piety in the Tribes that they resolve to make warre with the two Tribes and the halfe for their defection from the true God Such was their Zeale say the Divines of England that they would rather hazzard their lives then suffer Gods true Religion to bee corrupted for God had ordained there should bee but one place for publique service and sacrifices and but one Altar Leviticus 17. 8 9. Deut. 12. 5. 7. 13. 27. Exodus 20. 24. Deut. 27. 5. For they were all in Covenant with one God and this was a Schisme and an Apostacy from the Church saith Diodat in which alone is the true service of God and the participation of his grace and Covenant So also the Geneva Notes approves the lawfullnesse of the Warre and the Dutch annotations To this accord also asVatablus Cajetanus Cornelius a lapide who commend this zeale and say all the twelve Tribes made but on State and one Church and Tostatus saith there was a necessity of making War with the two Tribes because the Law commanded it Deut. 13. Therefore they tooke not councell whither they should make Warre but they consulted touching the manner So agreeth Hugo Cardinalis So Masius So Sorrarius Lyra saith Warre should not be undertaken but upon a certaine and just cause especially against friend therefore they send Messengers to the two Tribes to try the cause of the new Altar Menochius Out of zeale they sent Messengers to try the crime of Idolatry and to bring them to repentance if not to make destructive Warre against them And Ferus They were readie if the two Tribes obeyed not armis dicernere 〈◊〉 decide the matter by warre Would God saith he there were such zeale in us and we see not one Altar erected but a number of superstitious Altars From this place it is cleere when a Kingdome or two Kingdomes are united together and confederate by the Oath of God in one Religious Covenant they become an Ecclesiastick body so as the whole may challenge any part that maketh defection and labour to gaine them and if they contumaciously resist they are with the sword to decide the matter lest wrath from the Lord breake out on the whole confederate body as for the sinne of one 〈◊〉 wrath came upon all Israel Nor can I well see what can be answered on the contrary except that that warre for the new Altar was undertaken upon judiciall and temporary warrants which do not binde us under the New Testament But this is said not proved that new Altar was not a heap of stones but if it had been made upon Religioâ—s grounds and for the service of God it had been no lesse than an Apostacy from that true Religion once delivered by God Then if the third part of Scotland and England should turne Apostates from the Religion once sworne after they had bound themselves in Covenant the question remaineth what should the State and Parliament doe in that case should they be indifferent beholders and not use the sword against such Apostates Swarez and others not without reason thinkes that Infidels that are not Subjects and not Apostates cannot be compelled to imbrace the true faith even though it be sufficiently proposed to them his reasons are there is no lawfull power given to the Church by Jesus Christ to compell such 2. It is no tradition of the Church 3. Those that are without cannot be judged but the truth is the sword is not given to the Church as the Church and in the spreading of the Gospell the Lord forbids the use of the sword It is true a Christian Prince may deny to Infidels liberty to dwell in his bounds See Weemes vo 3. Expos of the Iudiciall Law cap. 15. And Subjects may be compelled not to blaspheme Christ not to dishonour the true God with manifestly professed impieties for if Asa made a Law 2 Chron. 15. that they that would not seeke the true God should be put to death If that be temporary and judaicall then the Christian Magistrate is not as a Christian Magistrate or as a nurse-father Esai 49. 23. so much as to command any to serve Christ nor to rebuke any for blasphemies Sure this can be no part of the peaceablenesse of Christs Kingdome not to rebuke sinners But nurse-fathers and civill Tutors must do something for the defence of the truth from errors for Constantine the great closed the Temples of Heathen Gods to the end that heathenish Idolatry might be abolished as Euschius saith see also Ruffinus Iovianus and Nicephorus Iustinian made many Lawes against Idolators Before Constantine the great would pardon Arrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exacted an Oath of him that he should stand to the Nicen faith and he sware but dissembled So Socrates then Arrius was punishable by the Emperour So Timotheus Coloâ— Bishop of Constantinople under Anastius first Emperour was an Eutyâ—hen and cursed such as rejected the Synod of Chalcedon and before the Emperour cursed such as approved the Synod of Chalcedon so Theod. Anagnostes Petrus Mongus Bishop of Alexandria under Zonon the Emperour was an Eutichen then againe Orthodox a little after he rejected the Councell of Chalcedon a little after in an Epistle to Acacius Bishop of Alexandria he professed the sound faith and denyed that he rejected the councell of Chalcedon againe he rejects that counsell and the sound faith therefore Evagrius tels him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shoe for every foot a turne-coat and a time-server Ergo such hereticks beside that they have not been innocent and godly as Arminians say they feared the sword of the Magistrate But as touching the practice of Emperors and the Imperiall Laws for ratifying Church constitutions there be but too many of them as also for gathering Councels which proveth the coactive power of Princes Kings and Emperours over hereticks and seducing teachers Constantius I grant made a Law that some godly men should be tolerated ut paâ—em cum fidelibus iâ— qui errant he saith not hereticks pacis est quietis fruitionem gaudentes accipiant Eusebius in vita Constan and though the Emperour Grotian decreed Vt quam quisque vellet Religionem sequerentur That all Religions should be free he had much adâ— in warres with the Gothes
Testament he shall thrust through the false Prophet that speaketh lies in the Name of the Lord Zach. 13. 1 2 3 4 5 6. Kings as Kings must confer some royall service to the Church over which they are Nurse-fathers But all the power that Kings have is essentially co-active and in order to rewarding or punishing Rom. 13. 3 4. therefore they must confer coactive service Piscator saith well That the Prince is called the keeper of both Tables of the Law by our Divines therefore he is to vindicate Gods glory in both He that hath the keeping of two pits one more horrible and dark another more mild and heartsome for two malefactors a theef and an adulterer he must not cast the theef in such a dark dungeon as the adulterer So if the Magistrate keep both Tables he must not punish according to his own will but according to the rule and prescript of God Nor saith the Author of the Bloody Tenet any thing when he tels us that the Magistrate owes to the true Religion 1. Approbation and reverend esteem 2. Personall submission to the spirituall government Mat. 18. 1 Cor. 5. 3. Protection to the Subjects whether they be apart or met together To a false Religion he oweth permission not approbation Mat. 13. 30. 2. Protection from violence to their persons and estates Answ All this is very nothing 1. Approbation and submission to truth is no royall power Isaiah giveth a paternall and fatherly power to the King in Church matters when he saith He shall be a nurse-father Now all he gives in these two former points to wit approbation of and submission to truth is no more then any tradesman or son owes to the Church So Isaiah makes the King a father this author makes him a son subject to the Church which subjection I deny not in another consideration but that as a nurse-father he should approve the truth and submit thereunto as all the members of the Church makes him both a father and a son a commander and a humble submissive obeyer in the same considâ—ration which is most contradictorious and uncongruous for he must speak of him as a Ruler or else he saith nothing The third thing which is protection to the true Church is nothing to the purpose for that he owes to them as subjects not as they are serving God in the duties of the first Table for the King by this man can neither command them nor forbid them by his Magisteriall or coactive power to serve God or not to serve him in the duties of the first Table and by the true Church that the King owes protection to the Author meaneth not the Church that is in it self sound and true but the Church that seemeth and appeareth so to the conscience of the Magistrate though most erronious Now this is the Church of Seekers and Anabaptists but suppose the Magistrate or Commander in war be a Familist a grosse Anabaptist the Author will not say That he ought to protect the Church assembled to worship God and to excommunicate and deliver to Satan such as subvert the faith of many and say the Resurrection is already past or that he ought to protect an Assembly of Divines that are for Presbyteriall Government and the truth that Calvin and our Reformers delivered These are to him Antichristian Synagogues or if he owe them protection he ought to offer violence with his sword to Anabaptists such as rose in Germany under John Becold of Leydon that out of meer principles of Religion killed all that were not of their way and to displace imprison and confine Presbiterians So yet in a defensive way the Magistrate must offer violence to the conscience of men who for meer Religious grounds doe labour to scatter and violently to hinder the meetings of the servants of God for how many of the Sectaries of England who are for liberty of conscience have come into Churches in England and stepped up to the Pulpit and hindered the Minister the discharge of his conscience to the flock and offered violence to the meeting of the true Church now it is not enough to say the Minister was but an Antichristian service-bookman and it was no true Church whose service such Sectaries interrupted but giving and not granting it were so yet are Libertines not to offer violence to the conscience of any Church true or false if they be true to their own principles but this Author being an Anabaptist and a Seeker will say neither warres nor such violence are lawfull but if so the Magistrate then cannot with the sword protect the true Church against the violence of men who upon meer conscience disturbe their Assemblies 2. To Libertines all Churches professing true Religion as all Churches on earth Indians and Mahometanians not excepted do must be true Churches for they are not to judge but that they follow their conscience and so the Magistrate owâ— protection to them though their conscience be most erroneous even for such as they conceive to be true Churches they are not infallibly perswaded they are such and so the Magistrate gives no protection to them as true Churches but only as Subjects which the Author tells the Magistrate he owes to false Churches so the King by this is a Nurse-father by his office and by the places Isai 49. 23. and 60. 10. to bring his glory of protection to the where of Rome if they be his Subjects as well as to the New Jerusalem but sure the King by these places ows father-nursing and Magistratical protection to the true Church not to the false because Isai 49. 23. 1. The place is clearly of such a Church as the Lord can no more forget then a woman cannot have compassion on the fruit of her wombe v. 14 15. 2. Such a Church as is graven on the palmes of Gods hands v. 16. 3. Whose â—â—sters and destroyers shall be removed v. 17. and destroyed vers 18. 4. Which shall be inlarged by the incomming of the Gentiles whose place shall be too narrow for multitude of Sons and daughters begotten by the power of the Gospel though she was a captive removing too and fro v. 19 20 21. 5. A Church that shall lift up a standard to the Gentiles and Nations to take in their Sons and daughters to fight under Christs colours as being baptized to the same faith vers 22. 6 A Church whose spirituall Government Kings and Queens shall obey licking the dust before them v. 23. 7. A people that wait for the Lord and so shall not be ashamed v. 23. Now to say that a false Church shall have all these glorious priviledges needeth no refutation and they must be stupid who teach that Kings are made Nurse-fathers by this Text to Antichrists Kingdom as if the Lord had the Beast and his followers written on the palmes of his hands or that Kings being made Nurse-fathers to the true Church owe nothing to those that wait on the
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
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
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
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
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