Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	profession_n	visible_a	2,188	5	9.1158	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76800	The storming of Antichrist, in his two last and strongest garrisons; of compulsion of conscience, and infants babptisme [sic]. Wherein is set down a way and manner for cburch [sic] constitution; together with markes to know right constituted churches, from all other societies in the world. Also the cruelty inequality and injustice of compulsion for conscience, by 29. arguments is opened; with an answer to 26. objections brought for the same. Also 12. arguments against the baptizing of infants; with an answer to 26. objections brought for the same. Wherein is displayed to the view of all, from the testimonies of Scriptures, Fathers, councels; the mischiefs, uncertainties, novelties, and absudities [sic] that do attend the same. Wherein is answered the most valid arguments brought by St. Martiall, in his sermon preached in the Abbey Church at Westminister, for the defence hereof. With an answer to Mr. Blake his arguments, in his book cald Birth-priviledge; and to the arguments of divers others. As also a catechisme, wherein is cleerely opened the doctrine of baptisme, together with a resolution of divers questions and cases of conscience, about baptisme. Written by Ch. Blackwood, out of his earnest desire he hath to a thorow reformation, having formerly seen the mischiefs of half reformations.	Blackwood, Christopher.	1644 (1644)	Wing B3103; Thomason E22_15; ESTC R7842	101,204	126

which ingenuous spirits cannot well bear yet had I rather my person and estate were enslaved then my conscience 19. Compulsion of conscience was never at●ributed to the Civill Magistrate M S. p. 6 but onely by those that were assured they should have the civill Magistrare on their side In some places they magnifie the Magistrates power herein as in England they were wont to do but the French Churches go a contrary strain Jesuites do the same cry up regall power when it is for them when it is against them exempt them there from 20 There is a naturall freedome in us in civill things to beleeve what we think to be truth and to beleeve nothing else yea and in divine things no man can hinder me from beleeving what I think to be truth And therefore it is absurd to compell us to beleeve otherwise in a visible profession and in effect it is to compell us to believe a ly● what in civill things would be monstrous shall it go for currant in divine things Object But no man can be compelled to faith yet may he be compelled to outward meanes according to that saying Cogi nemo potest ad fidem cogi tamen potest ad media Answ This is in effect to compell a man to be present at a worship which he loathes The Papist hereby would compell you to the Masse as a meanes of faith the Lutheran to consubstantation and if you refused they might torture you with the most exquisite tortures But you will limit the axiome ad vera media to true meanes they will say their means of faith are true and they have as good an opinion of them as you can have of yours 21 This compulsion of conscience will be a speciall bar to hinder the Jewes conversion for whensoever they are converted to the faith of Christ its likely they must be brought home thereto voluntarily out of the strength they see in the truth not by compulsion of fines banishment imprisonment c. 22 It will much harden Heathens and Mahometans not to permit christians among them or at least not to have any great freedome in their countries because where christians get the upper hand they compell all persons to embrace their religion yea this very principle doubtlesse scares the Papists from letting the Protestants have such freedome in their countries because if they should prove the stronger party they would compell them to a religion they so much abhor Hence in sundry popish countries they tolerate all or most religions save Protestanisme 23 If persons in Place shall violently force the consciences of their brethren who knowes the issue of war being so uncertain whether God in judgement may give them up into the hands of Enemies which God forbid who may with like unmercifulnesse force their consciences Jam. 2.13 He shall have judgement without mercy who hath shewed no mercy 24 Great is the tendernesse of conscience in good men Scrupulosi non sunt rigide tractandi said Antoninus the Casmist Those that have the power of compulsion now can tell this experimentally and it is but newly the yoke is off from themselves well were it if they could remember the violent compulsions of H. Commission Episcopall courts Learn of Christ who Heb. 2.18 in that he himself hath suffered being tempted is able to succour them that are tempted Remember Q. Didoes speech Non ignara mali miseris succurrere disco It is with a tender conscience as with th● eye a small matter will offend it 25 Christ saith Matth. 7.12 what you would that men should doe to you do you so to them Now I appeal to any mans conscience who hath power of compulsion in his hands whether if a different judgement had the upper hand he would not desire to worship God according to his light and whether he would not think it injustice to be compeld to worship God contrary to his light Or in case because his conscience could not close with so grosse a practise himself and his posterity to be ruined meerly because he makes conscience which doubtlesse is a work of the spirit in whomsoever it is As it is unequall for me to compell you to be of my religion so is it unequall for you to compell me to be of your Religion and as unequall for a whole Councell to compell either of us to be of their religion And all Protestants condemne the proceedings of the Councel of Constance herein against Iohn Hus who caused him to be burned for dissenting from them 26 Freedome of conscience would joyn the affections of all sorts of subjects to the Magistrate because each of them shared in the benefit So that any thing that should be done against the Magistrate each man would take it as done against himself An example of which we see in Holland wherein men of divers religions conjoyn against the common enemy yea more unanimously then the forced uniformists of our Country 27 The Scripture no where makes the Magistrate judge of our faith therefore he hath no power to compell our conscience Whiles we taxe the Romish French Churches if I may so call them for making Generall Councels the judge of the faith and the Spanish and Italian Romish Churches for making the Pope judge of the faith Take we heed we dash not upon as great a rock in making the Magistrate judge thereof Who hereby will have ground either to make all mens principles submit to his whether they be true or false or else to expose the refusers to what penalty and hardship as he shall think meet And so there will be a continuall uncertainty in the enjoyment of any comfort any man hath for as soone as the Magistrate changes his principles we must change or else live in continuall hazard of persecution The conscience of man next under God and his word is to judge what faith is true and what false Rom. 14.5.22 23 28 In compulsion of conscience not onely persons guiltie but guiltlesse suffer without any fault committed by them when an husband is hereticall or at least so deemed if he doe not comply against his conscience which is abominable then not onely himselfe suffers from the Magistrate but his wife who perhaps is of the Magistrates Religion yea his little ones some whereof perhaps suck the breasts 29 This is against Christian Liberty whereby all things may be proved all things are to be proved and out of them all that which the prover deems good to be held 1 Thes 5.21 But this cannot be where the conscience is compeld By this compulsion a person is kept proving things or exposed to ruine if the conscience shall finde any thing to be good and be willing to hold it 29 Compulsion of conscience makes differences to rise to a great height which if men were left to their own light what is not of God would far more easily fall But when Churches and states shall fall to determine these and to impose them upon

disciples were sensible of this and therefore they onely are meant Now that infants are not disciples first because a disciple in English is a scholler now what can infants learn 〈◊〉 57 ●●ar● an●● Austin saith Infants to know divine things that have not yet known humane things if in words we would show I fear we may seem to offer injury to our sences when by speaking we perswade it Those that go about to make infants schollers or disciples they do not only lose their pains but expose themselves to laughter 2. The very commission showes what kinde of disciples Christ meant in these words teaching them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe all things that I have commanded them but this cannot infants do therefore infants must needs be excluded from being any of the disciples here meant 5. Exception Christ saith baptise all nations but children are part of the nation therefore they may be baptised Answ In the proposition there is a fallacie of division whereby one conjoyned proposition is divided into two pieces As a certain Atheist that would prove out of Scripture there was no God for which he alleged the 14. Psal vers 1. where it is said there is no God but he left out the foregoing words the foole hath said in his heart So here Christ saith baptise all nations but he conjoynes with it make disciples all nations Mr M. pag. 14. which the objector here left out 6. Exception Is this of Mat. 28.9 is onely an enlargement of their commission that whereas before they were to go to the lost sheep of the house of Israel now they were to go into all the world Mat. 10.1 Answ This going to the lost Sheep of the house of Israel was onely to preach and to confirm their doctrine with miracles as healing the sick cleansing Lepers raising the dead c. there was not a tittle about baptising as appears Mat. 10.1 to 16. Mar. 3.15 16 7. Luk. 9.1 2 3 4. and the 70. had the same commission Luk. 10.1 2 3. besides Christ gives a commission here that hath not miracles annext as that had but is to remain to the end of the world 2. These commissions differ in respect of persons and place that commission was onely from Judea this was for all nations that was to preach to Judea this to preach to all nations and to baptise those that should believe the things spoken to be true 3. If this were an enlargement of Christs former commission in that make disciples all nations baptising them is put in yet are Ministers and christians tied to observe the enlargement of the commission in the very manner and form as well as any former commission because Christ saith Teaching them to observe all things that I have commanded them 4. Here is a full commission with all its causes As first efficient All power is given me c. Secondly the form and immediate call Go ye therefore Thirdly the mater teaching the nations and baptising the disciples Fourthly the end exprest by the effect that they may keep all things commanded 5. The effect and behold I am with you to the worlds end and upon no other condition 3. The Bap●isme of Christ is the Baptisme of actuall repentance The Baptisme of Infants is not the Baptisme of actuall repentance Therefore the Baptisme of infants is not the Baptisme of Christ The proposition appeares that the Baptisme of Chirist is the Baptisme of actuall repentance Acts 2.38 Repent and be Baptized every one of you as if he should say first repent then be baptised Matth 3.6 Iohn was Baptising in Iordan those that confessed their sins but when he saw the Pharisees and Saduces come to his Baptisme he said O generation of vipers who hath forewarned you to fly from the wrath to come and would not Baptise them as appeares Luke 7.30 Now for the assumption the Baptisme of infants is not Baptisme of actuall repentance There is no shame sorrow hatred of sin in them Besides these that baptize Infants for repentance in time to come they make two Baptismes one of the repentance of Infants for time to come and the other of the repentance of growne persons contrary to the Scriptures that saith ther 's one Baptisme Ephes 4 5. 4. The Baptisme of Christ requires faith as an inseparable condition or qualification to the right receiving of it without which it ought not to be administred But the Baptisme of infants doth not require faith as an inseparable condition or qualification Therefore the Baptisme of Infants is not the Baptisme of Christ The proposition appeares 1. From Scripture which tels us that Christs Baptsme requires faith as an inseparable condition Mar. 16.16 Go preach the Gospell to every creature whosoever beleeueth and is Baptized shall be saved as if he should say among creatures where the Gospell is preached none are to be Baptised but he that beleeveth for where beleevers are commanded to be Baptised unbeleevers are forbid under an Affirmative command the negative is included Acts 8.37 Here is water what doth hinder me from being Baptized Philip answeres if thou beleevest it is lawfull for the Greek word onely signifies as if he should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor thee to be Baptized if thou ●ost not beleeve it is not lawfull neither for thee nor me for me to Baptise thee Acts. 8.12 When the Samaritanes beleeved Philip preaching the things of God and the name of Iesus Christ they were Baptised both men and women When were they baptised when they beleeved not till then Object But it s said Simon was Baptised and yet hee was an unbeleever Answ It is said expressely that Simon beleeved also with whose profession Philip was satisfied for neither Officers nor church can look into mens hearts whether they prof●sse in truth but charity teacheth us to judge they speak in truth especially if the profession of life condemns not the profesion of word could we look into the heart none were to have this Seale or Signe save justified persons The assumption is the Baptisme of infants doth not require faith as an inseparable condition appeares in that it is maintained by some that the faith of the Godfathers by others the faith of the whole church others the parents faith others the faith of Abraham will serve the turne though they have no faith of their own yea most maintain that they may be Baptised though they have no faith Object But Infants have faith for Ieremy was Sanctified from the wombe Ier. 1.5 Answ 1. The Hebrew word signifies to separate as well as to Sanctifie so it s the same with Gal. 1.15 Paul saith God that separated me from my mothers wombe so Esay 13.3 Christ and his Souldiers are called Gods Sanctified ones Object But t is said of Iohn Baptist Luke 1.15 He shall be filled with the holy

and all bodies Nationall make one body Catholike then must there be a sutable soul to animate this body but this cannot be Christ nor his spirit therefore must it be Antichrist who hath overshadowed the whole world under the cloud of a visible catholike Church 2 Particular church or churches which is no other then a company of Saints in profession explicitely or implicitely consenting together to worship God in the Word Sacraments and Prayer and all other duties of Religion Now whereas there is mention made of churches in some particular mens houses as in the houses of Philemon Aquila and others I suppose the churches in those houses were no distinct kinde of churches from those that were named in Townes and Cities but they were so called because the brethren did meet to worship God in these principall mens houses and because its like there were divers beleevers in those houses When the Apostles came to this or that City we must not think that multitudes were converted at once but now one and then one so that often the constituted churches were so small that they could well meet together in one place in one private house Now whereas some others have laboured to find a Presbyteriall church in no place in all the New Testament are the Elders or Presbytery cleerly so called though many have laboured with all their power herein to finde it Much lesse is there any shadow of a parochiall church but it hath been brought in by Antichrist of late dayes Instead of a Parhagiall church consisting of Saints Antichrist hath brought in a Parochiall church consisting of a multitude meaning the cohabiting multitude These things being thus premised we will set down these signes of a Church as they do in order of nature present themselves These are sixe the three former necessary to the being the three latter to the well-being of a church The first is a right matter viz. visible Saints as was proved before 1 Cor. 14 33. Matter towards the production of being is in order though not in time before form therefore it is essentially requisitie to a well constituted church that there be a right matter We will not here dispute whether churches failing in the matter cease to be churches But this is enough that we know God requires such a matter henceforth such matter must the churches have to be right as the Apostolicall churches had but they had Saints for the matter of their churches therefore so must we have Beleeve it we are beholding for the recovery of this truth to our brethren nick-named Independants which is as precious a truth about church order as ever was recovered from the spoiles of Antichrist for if the matter of churches be wrong let the wisest and holiest do what they can they shall never bring things into a comfortable order 2 The second Essentiall requisite to a consti uted church is agreement consent or covenant call it what you please the foundations of all societies are and have been established herein nor can this nor any other society be accidentally shuffled together as Cards in a pack or Lo●s in a Lot box therefore sanctified reason requires that a particular or visible church for these are terminis convertabiles be established by some kinde of covenant or agreement which to me seemeth sufficient if it came under no other precept but the precept of order yet have we examples both of the 3000. added to the Church at Jerusalem Acts 2.41 47. and the Apostle Acts 9 6. Paul assaying to joyne to the church who could not be admitted till Barnabas gave testimonie of him for those places which some alledge for this covenant from Deut. 26.17 18. and 29.10 11 12. Ier. 50.4 c. They were peculiar to the church of the Jewes and were used in point of Reformation not of Constitution and belongd onely to the church of the Jewes which did totâ specie differ from Evangelicall churches as having both Ordinances and Officers different they having Priests we Ministers They bodily Sacrifices of beasts We spirituall They having the presence of God confined to one place especially We having it where two or three are gathered in Christs Name Their service for the most part ceremoniall till time of Reformation Ours Morrall and perpetuall Their passeover eaten by all the family confined to a certain day with many other differences Yet when I speake thus of this covenant it s far from me to thinke that it doth give being to the Church It s one thing to give being to a thing per se or by it selfe and its another thing to concurre to the being of a thing meate and drinke doth not give being to the life of man though without it he could not live for if he had not rest and Phisicke and ayre and Stomack and digestive power he could not live though he had never so good meate and drinke So this covenant or agreement doth not give being to the church for a company of Arrians Socinians Papists c. may have a visible Sanctitie and enter thus into covenant yet will not we call them a church but a Synagoue of Satan because they want a right dispensation of doctrine and Sacraments This is such a necessary signe that one Church cannot be severed from another without it son why are you of this Church rather then of that Because there was such an agreement betwixt the Elders and members of this Church which was not betwixt the Elders and members of another The third signe is a right dispensation of the word and Sacraments That whereby the Apostolicall Churches were known from other societies is a signe of a true Church of Christ but they were known by this See this note first in constitution of Churches Acts 2.42 they continue● in the Apostles doctrine and fellowship and breaking of bread and in prayers Matth. 28.19 Christ sending forth the Apostles to convert and constitute Churches bids them only teach and baptize them as if he should say word and Sacraments are essentiall to his Church 2 In reformation when Iosiah would reform the Church of the jews he declares the doctrine of the law unto them 2 Kings 23.1 2 3.2 Chron. 34.30 31. when Ezra was to restore the Church after the captivity he layes this foundation for restoring of it he expounds the law to the people a practise well to bee thought of in these times fit for many congregations in this Kingdome who are not fit to pertake of any thing else save the word shortly after Ezra restored the worship of the Passeover according to the prescript of Moses Ezra 6.19 Apoc. 11.1 There was in the reformation of the Churches a reed to m●asure t●e Temilo and the worshippers therein this was no other but the word of God and Paul 1 Cor. 11. reforming the Church of Corinth teaches them the doctrine of the Sacrament of the Supper as he had received it from Christ verse 23. There are b●sides these three essentiall

good Wheate But they must both grow together in the world Mat. 13.30 which cannot be meant of Hypocrites unlesse the field were the church but the field is the world as Christ expounds it verse 38. where he also expounds what he meanes both by Tares and Wheate the Tares are the children of the wicked one and these must grow in the field of the world till the harvest That is till the end of the World as Christ expounds it God intended many of these should be brought home in future time therefore they should not be banished from their seats and dwellings but let alone if God at any time would give them repen●ance By Tares are meant persons not doctrines as verse 38. and for persons Christ uses a generall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying all those weedes that spring up with the corne to show that all prsons opposite to true worshipers ought to be permited in the field of the World But for as much as God hath appointed the civil sword to take away wicked men as theeves murderers c. And that the children of the Kingdome are the visible Church of Christ Mat. 8.12 21.43 erefore the Tares are Idolaters Will-worshippers which are to remain in the field of the world 7 Persecu●ion for religion makes us uncapeable of amending what is amisse or seeing our own errors yea by this ground the R●formers themselves tha● sit abou● Refo mation would be made uncap●ble of reforming any thing amisse in the churches wer● there such m●gistrates as formerly ●o put the lawes yet standing in execution yet do the be●t see but in part and many glorious truths have been lately revealed a●d more may we expect if the compulsions of conscience which is in most places of the Christian world hinder not 8 It is against all equity for it is unequall for to bid me to see with other mens eyes they have read other books heard other conferences and reasons then I have yet I must see with their eyes 9 Because there is a possibility of error in those that thinke they s●e most yea even Paul said of himselfe and his collegus We know onely in part and prophesie in part 1 Cor. 13.9.12 How oft have the most glorious Fathers of the church erred not one of them that ever I heard of but have erred the fure Generall Councels though many good things concluded yet I suppose in many things have erred Have not Parliaments sometimes erred doing and undoing did not those godly Martyrs who laid down their lives for some truths remain in other things erronious and left the ceremonies the stumbling blocke of the godly for so many yeers Now there being a possibility of error how know you but you in p●rsecuting and compelling may persecute and compell a man who retaines the trurh your selfe mean time retaining the errour 10 Because the Scriptures of the New Testament for what can be alleadged from the old testament we shall hereafter answer God willing never mention any compulsion but the embracement of Christian religion is required form persons willingly When Christ sent out the 70. Luk. 10.6 10.11 They were to wish peace if they were received well if not they were onely to shake off the dust off their feet and not to goe to any violence So Mark ●6 15.16 preach the Gospell to every creature whosoever beleeveth and is baptized shall be saved they were to do no more but onely propound truths and so perswde Act. 2.41 They that gladly received the word were baptized here was nothing but willinesse The Corinthians 2 Cor. 8 5. gave their owo s●lues to the Lord and to us by the will of God there was no compulsion And so Mat. 11.12 From the dayes of ●ohn the Baptist untill now the Kingdome ●f Heaven suffereth violence and the violent take it by force there was no violence offered to persons to embrace it for persons did willingly embrace it of themselves 1 Cor. 14.25 The unbeleever that comes into the Churches assemblie having the secrets of his heart discovered he fa●ls down to worship that God that they preacht and report when hee was gone that God was in them of a truth And therefore to force Papists and prophane multitudes whether they will or no to joyne in one worship one word Baptisme Supper and Identity of communion is not according to the word but though it carry the specious show of a glorious uniformity yet doth it b●get nothing but a politick hypocriticall faith which changes according to the vicissitude of Armies in time of warre and the multitude of Princes States and humane Lawes in times of Peace 11 Compulsion is unlawfull because it produceth many mischiefs As first it exposes Protestan●s to compulsion in Popish countries I have heard ●t related that when sundry Protestants in France complained against persecution the Pap●sts made this answer that wee doe no otherwise then your owne Doctor Calvin allowes 2 It is a great mischiefe to your posterity yea to the posterity of the whole Kingdom for though your selfe were so full resolved that you should never stand need nor see more light yet how know you but your son or daughter or father or mother may see more light then your self do and would you willingly loose the society of so many friends by banishm●nt imprisonment d●a●h when it may be you have none of your kinred so conscientious as they for indeed conscientious persons only or mostly suffer in point of compulsion other men by Scholastick-distinctions and fleshly devices being able to turn themselves any way 3 It hardens Papists in their inquisitory practises for they reason thus the Protestants as well as we doe all agree in this point as well as in the doctrine of the Trinity Resurrection c. therefore that wherein all agree is undoubted And so long as t ey goe in these inquisitory wayes there is little likely-hood that the Gospell should once take footing in Spaine or Italy c. S●● M. S. Ans to A. S p. 24. Bloody Tenent of pers● for cons p 6 4 It causes many hypocrites and time-s●rvers or else cause State-insurrections as in Holland Scotland 5 It takes away possibility from comming to the light of any new truth 12 Compulsion is unlawfull in Religion from universall practise both of Nations and Churches till the t me of Antichrist the Sichemites suffer●p Iacob and his sonnes to dwell among them though of a different Religion Gen. 4.7 When the Israelites were in captivity yet did they injoy their consciences The Romans bore with the Jews in their Religion t●ough a tributary Na●ion yea among the Jewes there were divers Sects as Pharis●es Saduc●s Herodians There were divers errors in the Churches of Corinth Galatia seven Churches of Asia yet are none blamed for not forcing but for not Excommunicating the Hereticall for the first 300. yeers after Christ though wee finde the sword of Excommunication drawn out too rashly yet did wee never hear that

others when there is light for neither this doth not abate out increase the flame Obj●ctions ag inst compulsion of Conscience answered 1. Object The Kings of Judah compeld persons to such a worship also they took away idolatries superstitions and why sh●uld not Kings and States have the s●me power in these dayes and in case they cannot be otherwise removed why should not the persons peccant be punished with banishment imprisonment death according as the Civill Magistrate sees fit Answ 1. This compulsion was onely for those that lived under the Jewish worship or born of Jewish Parents it was not for strangers they were not compeld thereto 2 That which we finde them compeld so principally was to obey in entring in a nationall Covenant to worship the Lord God of Israel which all the Jewes acknowledged it to be their duty to do and this was done as well by the vulgus the body of the nation as by the civill Magistrate 2 Chron 16.12 13 14 15. 3 Suppose the Kings of Judah alone had done this yet were not their actions morall to oblige other Kings to do so no more then the office of Kings was morall but we see that office was not morall for all the time before the Greeks and Romans seised the Jewes Country They were only a free State when Zerubbabol Neheviah and divers others were Governours which they would not have been had the Office of Kings been morall And if the office and power of the Kings of Judah be morall why do we not allow the same power to other Kings No more are many of their actions morall to oblige other nations See th●s Q fully discust by M. S. against A. S. p 52 53 5● 55. 4 The Kings of Judah never imprisoned nor used any violence against any Schismaticks nor did the State after them when it was governed by a State though Pharisees Herodians c. and many other Sects lived among them Why may not the Prelates as well alledge the order of the Priesthood for their Metropolicall Episcopacy 6 Either this power was conferd on the Kings of Judah as a Law morall or politick If morall where is that command set down that Magistrates indefinitely shall compell the consciences of others within their territories to the practise of one worship and that to be the Magistrates own worship of which himself is of For to be sure he will not compell to any other 2 Where can the Magistrate be assured of the morality of such compulsions wanting extraordinary Prophets which the Kings of Judah had For without plain and undoubted grounds the Magistrate cannot proceed to go in such wayes which tends to the ruine of many a deare childe of God and their posterity Or else it s a politick and judiciall law which no more obligeth Kings of other nations then that law mentioned Deut. 23 ●● to vers 18 which injoyneth the slaying the inhabitants of an indolatrous City and burning the spoile and the city also without rebuilding 6 Imagine all Magistrates had such power now as the kings of Iudah had which I suppose will never be granted their Governments being absolute and in their originall determined by a message of God as we see in Samuels anoynting Saul and after wards Dauid whereas the Governments of other Nations are Co-ordinate and determined by men yet had not the Kings of Iudah power to compell any ones conscience in point of beleefe or religion or to punish them in case they dissented in beleef therfore no magistrates have power herein the Magistrates of Judah had power to punish ennormious vices as Blasphemie De. 24.13 14. But Moses had a direct Commission from God before he would put the blasphemer to death So Idolatry Sabath breaking Nehem. 13 and also to punish all sins contrary to the publike peace but not to commpell beleefe Object 2. Magistrates are to be a terrour to evill workers Rom. 13. But heresie is an evill worke Answ Evill works are of three sorts 1 Those that are committed against the light of nature and reason as the setting up of Mahomet or any other God besides him that is the creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polutheisme when men affirme many gods Blasphemy Murder Adultery False witnesse Perjury Theft Disobedience to parents Sedition Sodomy Buggery Drunkenesse tumults against the publike peace c. These and such like the Magistrate whether heathen or christian is to be a terrour unto 2 Against the light of Nations there is no nation in the world but in it the magistrate will punish those that speak against the God they professe and against that which they thinke his Scripture So if any one rail against Christ or denie the Scriptures to be his Word or affirme the Epistles to be onely Letters written to particular churches and no rule for us and so unsettle our faith This I take may be punished by the Magistrate because all or most Nations in the world do it 3. A third sort of evill workes are those that are committed against the light of faith as deniall of Christ walking contrary to a mans own principles presenting our selves at false worship pride covetousnesse unbeleefe impenitencie rotten communication heresie schisme these I suppose and many such which are no lesse evill workes then the other the Magistrate cannot be a terrour unto but they must be left to the respective Churches of which the persons offending are members The Apostle cals the Magistrate a terrour to evill workes but not to all evill workes and if he be a terrour to all evill workes d●ne against light of faith what need we contend for any government by Ecclesiasticall discipline being the Magistrate hath power in his own hand to punish therefore evill workers against the light of faith may be permitted in the world though not in the Churches Object 3. If men be permitted to preach and disperse erronious doctrines the number of heritikes may be so increased that they may in time extirpate the truth Answ What is alleadged herein but the Romanist may make the same use for extirpating the Protestant Religion yea any persons Hereticall that have the Magistrate on their side may alledge the same 2 Though such Doctrines are erronious in your conscience yet are you not sure that such are erronious in themselves because you are not sure your dictates are infallible 3 If you were infallibly sure you had the truth and the doctrines you suppose erronious yet all errours being not of the same size such persons may be borne withall whose errours trench not upon the foundation 4 Either Heretickes are in the church or in the world if they be in the church the church hath power to censure them before they bee too ranke Tit. 3.10 if in the world what have churchcs or Elders to do with them 1 Cor. 5.12 what have I doe to judge them that are without and for the civill Magistrate first how

can he be guilded with a spirit of infallibilitie that such a thing is an heresie and much more that he hath infallible grounds for the violence or compulsion he exerciseth towards such persons that he may do it in faith 2 the civil Magistrate is absolutely forbid all such violence and rooting up Mat. 13.30 Let both grow together untill the harvest but in what field is it vers 38. Truely in the field of the World and that by this Command of let both grow together is meant Heretickes Schismatikes appeares because if the Magistrate be busie about plucking up these he will be in danger of plucking up the good wheate that is many a childe of God who is thus stigmatized and who thinks in conscience he is bound to doe that which he doth 5 If Heresie and Truth may have a like permission Truth will get the victory in the understandings of many yea most Object But we see the contrary in popish countries Ans But the cause is not because truth and error are left to fight in mens understanding but because men by inquisitions suppresse the truth from passage in some places where truth and errour have been alike permitted truth hath eaten out errour witnesse Amsterdam not long since most Papists now almost all Protestants Obiect But would you have all sorts of Sects and Scismes tolerated in Christian churches as Iewes Papists or all sorts of Protestants differing in Judgement as Lutherans Arminians c. This would tend to confusion both in Church and state Answ For the Jewes they are tolerable for else how should they ever be taken into us Gentil●s it is not prisons and fines will bring them in but a victory of Evangelicall truths in their understanding for all sorts of protestants they may be ●olerated because no side dare affirme that there adversaries tenents are destructive unto their soules that hold them And for Papists though they are least to be borne of all others because of the uncertainty of their keeping faith with hereticks as they call us and because they may be absolved of securements that can arise from the just solemne oathes and because of their cruelty against the Protestants in divers countries where they get the upper hand and because they are profest Idolaters yet may they be borne with as I suppose with submission to better judgements in Protestant governments in point of religion 1 Because we have no command to root out any for conscience and lesse then a command will not serve nor have wee any example in the New testament for the same 2 Violent compulsions of them will rather exasperate them against the Protestant religion then win them to a liking thereof 3 In the violent compulsion of Papists nothing but mischief ariseth either to the partie compelled who against his conscience complies to the protestant religion for the saving his estate and so it is made twofold more the childe of hell or else if he do not complie but suffers his innocent children are punished herein 4 It would be a good patterne to Papists in popish countries to bear with protestants and to remove inquisitions But yet with these two cautions may they be borne 1 If the number be so many that they are like to overtop the Protestants or to come neer them in number then the Magistrare giving them leave to sell their estates may command some of them out of the Kingdome because the safety of the people is the highest law and this is according to that principle Every being preserves it selfe 2 For the remaining party to take such securement of them in point of Armes that they may be sure never to make any head In all this I meddle not with delinquent Papists who answering respectively for their acts of hostility against the state the number of Papists will be much fewer and may the more easily be borne if the state see fit 5 Object Why may wee not cut off Heretickes by death or Punish them by banishment imprisont being they go about to destroy other mens soules Answer 1 Because you have no command for it nor no example and lesse then a plaine comand will not serve herein Why do you not cut off persons infected with the Pox Leprosie Pestilence being they hazard other mens lives And why do Princes let them live in their common-weale being they are so destructive to mankind the reason is at hand because they have no command to do it and the persons may recover in time to come so it is here the Magistrate hath no command to cut off the Heretike and also he may recover in time to come Object But the similitude holds not because there is no voluntarinesse in him that is infected with a bodily disease Answ No more is there any voluntarinesse in the Heretickes in the seducing of others for he thinkes that to be truth whereto he perswades the other 2 It s nor possible for the Elect to be seduced so far as to be taken off from their foundation Christ Mat. 24. But it s possible for Heretikes to to come off from the foundation of their Heresie therefore they are to be let alone 3 Few of the controversies among us if any will amount to heresie if we count heresie to be election of a faith by our selves they can at most be called schisme and therefore the persons that hold the tenents cannot come under the forsaid penallties of Banishment impisonment c. 4 It much concurs to murther that there be a murtherous intention but Heretikes have no murtherous but a saving intention in drawing others to their way He that should goe about to destroy other mens soules with an intention to destroy them might be cut off as a murderer But he that doth it accidentally against his will is to have a city of refuge from temporall death as he under the Law had that slew a man against his will which Law was no other then the Law of Nations Objection 6. But if there should be any such toleration we should have a wonderfull confusion parents would go one way children another husbands one way wives another master one way servant another which would be great confusion in Church and State Answer 1 The confusion will not be such as is imagined when every man and woman have joyned themselves with such as are of their owne judgement 2 I answer with the saying of one viz. Whether is it not a greater confusion both before God and men for a hundred men and women of ten severall religions or opinions to assemble together every Sunday in a Parish for fear of imprisonment or fines or else that the same hundred being permitted freely to meet in a peaceable manner at ten severall places according to their different opinions worshipping God according to their light 3 This is no other confusion then is in an Army wherein many that were together in a tumultuous manner repair to their severall Companies and Colours or Citie societies

heard or else if they refused then banishment and imprisonment followed or some such punishment witnesse the banishment of Molerus from Wittemburge and Zanch● from Strasburge and many others 5 There is no promise that all the Protestant churches shall be kept from errour from the time of Luther or Calvin or that they shall come into a state of perfection all at once either in point of doctrine or discipline we tax it as a brand of Roome to hold the church cannot erre and we by the same position shall cast our selves upon a desperate rock of never amending what is amisse Object 26. There are many mischiefes goe along with it and therefore we ought to abandon this Doctrine of not baptizing infants 1 There will be a wide doore set open to heathenisme for a great part of the world will in time become heathens seeing many that goe for Christians pertake of nothing in christianitie but their baptisme Answ 1. This will be no damage but benefit to christianity in that many that live the lives of heathens under the name of Christians will be discovered and seeme as they are so the name of God will be kept from blaspheming by these whose infant baptisme saith they are Christians when they are only artificiall christians 2 This will overthrow parishes or Parochiall churches Answ True and I thinke it comes neerer the Apostolicall institutions wherein calling out of the world by beleeving and repenting did make a person capable of baptisme Tho●ndi●e of the primit●v gov●●nment of c●u●c●es pag. 16. 17 and so to become a member of a church not onely the Apostles but after them Apost●licall men went to chiefe cities and preacht there and those in the city and in the adjoyning parts that came to heare having their hearts opened became a church It s plaine saith one the Apostles could not bestow their paines on all places hence reason required they should labour most to plant the faith in the most populous places and common sence and the least knowledge of times will serve to show that from thence it was propagated through the countries that lay to those cities halfe the citie of Rome were not christians in Cyprians time which was long after the Apostles For the division of parishes it is but of late standing in the depth of Antichrists mists in which blinde times it s very improbable that the multitude of men and women were fit matter for a Church I fear me this parochiall constitution and the large tithes that doe accompany it are one of the greatest objectons that hinder the passage of this truth 3 Though this were truth yet it s now unseasonable when there are so many divisions Answ It is most seasonable now had it come at any other time an Episcopall or presbiteriall power might have crushed it there were never more times of likelihood then when men are upon such a generall enquiry for truth and each man gives his reasons for his dissent from others practise truth is never unseasonable I will conclude this with a saying of A ●brose ad Theodosium Augustum lib. 5. epist. 29. tom 3. pag. 109 nihil in sacerdote c. There is nothing in a priest or presbiter so dangerous with God so filthy with men then not freely to speake what he thinks seeing that it is written I spake of thy testimonies before Kings and was not confounded 4 That such persons as hold this are going into deeper errours and that this is but the entrance and that God gives up such persons every where to dangerous opinions Answ This is but one of Satans old juglings no disparagement to our accusers I know most that I have been acquainted with are as sound in the faith as our accusers free from Socinianisme familisme Popery Arminianisme or any other doctrine which is unsound as our accusers that do accuse us and shall be ready to give a confession of our faith if we shall be duely called thereunto wherein we shall confesse what we hold in opposition to the fore named errours 5 It is against charity in making schisme in the Church Answ How is it possible ever to recover the soules of men out of this will worship but by dividing from the common practise 2. Christ and his disciples were not schismaticks in keeping his passeover two daies different from the received practise of the Jewish Church God commanded Num. 9.3 That it should be kept in the 14. day of the first moneth in the appointed season and the Jewish teachers and people put it off to the 16. day as appears because the day Christ was crucified on was the day after his passeover Mat. 20.19.20 compared with John 18.28 But the day he was crucified on was the day before the passeover as appeares Iohn 18.28.19 14. No more are we Schismatikes keeping to the rule though the generality of men practise otherwise 3. With Luther I say potius quam aliquid discedat gloriae dei oceidat non solem pax sed etiam Coelum terra rather then any thing depart from the glory of God let not onely peace but heaven and earth fall A briefe CATECHISME Concerning BAPTJSME Drawne from the preceding Disputation Question WHat is the English word of Baptisme Answer Dipping or Washing by dipping never doth it signifie Sprinkling Quest. What is this Sacrament of Baptisme or dipping a signe or seal of Answ It is a signe of my death and burying and resurrection with Christ Rom. 6.3 4. of my putting on of Christ Gal. 3.27 and that as by water I put away the filth of my flesh So have I the answer of a good conscience by the death and resurrection of Christ 1 Pet. 3.21 Quest Whether is Baptisme a signe of grace to be wrought in future or of grace already wrought Answ Or both 1. Of grace already wrought Heb. 10.22 Let us draw neer in full assurance having our heart sprinkled from an evill conscience and our bodies washt with pure water Col. 2.12 Buried with him in baptisme wherein you have risen again 2. Of grace to be further wrought Rom. 6.4 That Christ will give us strength to walke in newnesse of life Quest. Who are fit subjects for Baptisme Answ Onely such as beleeve Acts 8.12 37 16 34 18 8. Mat. 28.19 and such as repent Acts 2.38 Mat. 3.6 Quest Why are not infants fit subjects of Baptisme Answ Because they do not beleeve nor can give any church any true grounds upon which the Minister can administer the Ordinance neither are they in Christs Commission and therefore are excluded Quest Whether do you thinke it would be better for persons to have Baptisme deferred till they be able to make profession of their faith Answ Yes it would be far better for hereby the churches would have a right matter that is Saints in profession and persons would be carefull to get knowledge and holinesse whereas now they are carelesse of of both Quest. What mischiefe and hurt comes by infants