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
A FREE DISPUTATION Against pretended Liberty of Conscience Tending To Resolve Doubts moved by Mr. John Goodwin John Baptist Dr. Jer. Taylor the Belgick Arminians Socinians and other Authors contending for lawlesse Liberty or licentious Toleration of Sects and Heresies By SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews PSALM 119. 45. And I will walk at Liberty for I seek thy precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by R. I. for Andrew Crook and are to be sold at his shop at the signe of the Green Dragon in St. Pauls Church-yard MDCIL TO THE Godly and unpartiall Reader I Offer Worthy Reader to your unpartiall and ingenuous censure these my ensuing thoughts against Liberty of conscience from which way looking to me with a face of Atheisme I call the Adversaries Libertines not intending to reach a blow to any godly man or to wound those who out of weaknesse are captived with that error but to breed in the hearts of the godly a detestation of that way which in truth hath its rise from Libertinisme and savoureth rankly of wide loose and bold Atheisticall thoughts of the Majesty of God as if our conscience had a Prerogative Royall beside a rule yea which is prodigious in its simple apprehensions of God of the Mediator of the revealed will of God above the Law of God For 1. This way bringeth in Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So I thinke and all say so and our faith and hope must be resolved in the first principle of Scepticisme So it seems to me for the young daughters of the minde the simple acts of apprehending knowing beleeving God and divine truths are innocent harmelesse and ill-lesse foul-works being from under all dominion of either free-will or a divine Law and the minde a free borne absolute Princesse can no more incur guiltinesse in its operations about an infinite Sovereigne God and his revealed will by this lawlesse way then the fire can in burning the Sunne it inlightning the stone in moving downward be arraigned of any breach of Law if toleration have place 2. All certainty of beleeving all stedfastnesse rooting and unmovable establishing in the truth all life of consolations and comforts in the Scriptures all peace of heavenly confidence all joy unspeakable and full of glory all lively hope all patient and submissive waiting for the fruits of the harvest all wrestling in prayer all gloriation in tribulation and all triumphing in praising all rejoycing in Spirit being bottomed on fallible opinions on doubtfull disputations of Scepticks may be the reelings of wind-mills fair phansies and dreamâ— for who say they is infallible and who hath known the minde of the Lord so as the truth must be monopolized to any one Sect or way who in faith or fulnesse of assurance can convince or rebuke gainsayers hereticks or such as bring another doctrine and may not you the convincers and rebukers as rather be gainsayers and Hereticks and such as bring another doctrine as those whom you so labour to convince and rebuke 3. Conscience is hereby made every mans Rule Umpire Judge Bible and his God which if he follow he is but at the worst a godly pious holy Hereticke who feareth his conscience more then his Creator and is to be judged of you a Saint 4. Hence conscience being deified all rebuking exhorting counter-arguing yea all the Ministery of the Gospel must be laid aside no man must judge brother Idolater or brother Familst or Saints to be Socinians or men of corrupt mindes perverse disputers vain-janglers wresters rackers or torturers of Scripture whose words eat as a canker who subvert whole houses who speake the visions of their owne head and see false burdens for all these were of old but are now quite gone out of the world for who can make a window in any mans soule and see there heart-obstinacy which only doth essentially constitute the heretick the blasphemer the false Prophet But is not brotherly forbearance Christian indulgence a debt we owe to brethren Saints and the truly godly in errours and mind-infirmities which by a naturall emanation or resultance get the fore-start of freewill To which I shall speak in these few considerations 1. It is much to be desired with the prayers and suits of the children of God that where there are two opinions there may be one heart that the Father of Spirits would unite the hearts of all the children of one Father and the heirs of one house 2. Papists here have exceeded in boundlesse domination and tyranny over the consciences of men and what ever is contrary to the lawlesse decrees of their Councells and Popes is an unexpiable heresie and cannot be purged but by fire and fagot 2. Who ever refuse subjection of conscience to that Enemy of Christ and to that woman-mistresse of witchcrafts on whose skirts is found the blood of the martyrs of Jesus is presently an heretick and his arguments answered with burning-quicke this tyranny over conscience we disclaime yet for that ought not the other extremity of wilde toleration to be imbraced 3. We cannot thinke but all Saints in this side of glory carry to heaven with them errours mistakes and prophesying in part and the fairest Stars and lights in this lower firmament of the Church are clouded and the benefit of the Moon serves to enlighten the under garden of Lillies where Christ feedeth till the day breake and the shadows flee away And here brotherly indulgence and reciporation of the debt of compassionate forbearance of the infirmities one of another must have place 4. Yet so as there can be no conflict of grace against grace nor can the taking off the Foxes which destroy the Vines be contrary to the gentlenesse and meeknesse of Saints in fulfilling the law of love and bearing one anothers burdens nor can love seated essentially in a new borne childe of the second birth be contrary to the zeale of God in withstanding to the face a Saint looking awry and walking not with a straight foâ—â— according to the truth of the Gospel which way if heeded in sincerity should breed more union of hearts and be a greater testimony of faithfulnesse to a straying sheep then our cruell meeknesse and bloody gentlenesse in a pretended bearing with tender consciences under a colour of paying the debt of bastard love while as we suffer millions to perish through silence and mercilesse condolency with them in their sinfull depraving of the Truth Farewell Yours in the Lord Jesus S. R. The Contents CHap. 1. Of Conscience and of its nature The name Conscience page 2. Conscience the practicall knowledge ibid. Conscience a power not an act or habit p. 3. What sort of knowledge is ascribed to the Conscience p. 5. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. Of Conscience in relation to the Major Assumption and Conclusion of a practicall Sylogisme p. 7. The object of Conscience p. 8. Conscience to
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
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-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
and unjust the conclusion blasphemous and Atheisticall 3. Consider how Celsus proveth that the heretickes that dye for heresies is not taken with vaine-glory and for a name because a hereticke dyes infamous and filled with reproach but make an argument of that he that dyes for that which in the opinion of the contrary side is infamous and reproachfull cannot dye for a name among men and vaine-glory but he that dyes for heresie dyes so ergo The major is most false for to dye for heresie in the estimation of the heretick and of all of his opinion and of all that for all after generations shall be of his opinion is no reproach but an everlasting name to the hereticke so dying and a name and glory with men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opinion and is coyned lives and breaths in the conceit and braine of men we all say Lucretia Seneca Caâ—o dyed for vaine-glory for to the Romans it was glorious yet they dyed truly and really infamous for Christians who know what true honour and true liberty is say and truly thinke they dyed infamous and shamelesse murtherers and slaves to the people and the aire and breath of the peoples mouth and their empty plaudite 4. Nor will any man far lesse an hereticke willingly chuse the destruction of his owne soule Answ An Atheist sticks not to contradict God Prov. 8. 36. All they that hate me love death but false teachers and hereticks hate wisdome and Christ Deut. 13. 3. not to follow God is to hate God he denyes the Lord that bought him he is proud destitute of the truth a vaine and unruly talker reprobate as concerning faith leads captive soules and such cannot chuse the feare of the Lord. 2. He speaketh like an heathen for the will of hereticks and of all godlesse men is captive and the will they have is to serve the devill and though we could not tell determinately what end an hereticke hath in dying for his heresie it cannot prove his innocencie Yea the Donatists killed themselves and cast themselves downe head-long from an high place they did that saith Mr. Celsus out of obstinacy and malice to be avenged on Catholicks and bring them under the guilt of persecuters which was an evill conscience in them but there can be no evill conscience in an heretick dying for his opinion an hereticke dying for his opinion cannot have an ill conscience he prayes to God commends his safety to him acknowledgeth Christ his Son his Redeemer and Saviour sings hymnes and praises in the midst of the flames of fire Answ That is a conjecture that Donatists and Circumceâ—â—ions killed themselves to be revenged on Catholicks Augustine neither Ep. 61. nor Ep. 50. nor elsewhere makes mention of such an end they had but because they beleeved it was happinesse to dye for Christ yea though so it were praying and praising and crying The Temple of the Lord will he say there can be no malice in theeves murtherers adulterers perjured persons walkers after other Gods and such as kill their sonnes to the devill in Topâ—eâ— Jer. 7. 3 4 5 9. 30 31. and in bloody persecuters who said the Lord be glorified Esa 66. 5. and in these that thinke they doe God service in killing the Apostles of the Lord Joh. 16. 1. the man speakes not like a divine but an Atheist and most that are for Libertinisme to me are Atheists 2. When Servetus and other Martyrs of the Devill dyeâ—â— we heard nothing of their singing of Psalmes in the fire Paul 〈◊〉 a swearer and a drunkard who denies the Deity of the Son of God is not one of these But Celsus I conceive thinkes the godly martyrs that the bloody mother of fornications Babylon hath killed for the testimony of Jesus were heretickes because they had no certainty of faith for the truths they were burnt for because the faith of Libertines is Scepticisme 3. Heretickes may before men pray and acknowledge a Saviour but as the formall of heresie so of sound faith is in the heart and unseen to Celsus and therefore this argument is but a conjecture and so Paul 2 Tim. 3. saith those that 〈◊〉 from the faith have but a form of godlinesse deny the power thereof 4 Though heretickes acknowledge a Redeemer which yet may be questioned whether they doe all so even those who deny the Lord that bought them yet these arguments of Celsus and Libertines plead for liberty of conscience not onely to hereticks that acknowledge a Redeemer but to all to open blasphemers apostates from the Christian faith to Judaisme and Mahometisme for should any Christian turn Jew as some have done and pray to God and be willing to dye for Judaisme and acknowledge the Messiah to come Libertines can no more make a window in this mans conscience to see his end in so doing and know infallibly that neither pleasure profit nor honour led him but meere and onely principles of Religion in regard places in the New Testament cite passages of the Old so farre seemingly to reason contrary to the scope of the Prophets then you can see to the conscience of a hereticke and Religion is to be compelled in no man one or other nor the sword or violence used against any though Celsus and the Belgick Remonstrants thinke false teachers may rather be banished and imprisoned leâ—t they pervert the faith of others But if they yeeld any corporall restraint or violence may be used against false teachers they fall from their cause and lose all their arguments for one degree of one violence though banishment be cousen Germanes to death and to some who cannot live and subsist but in England as there are many such far worse can no more be used against the conscience then forcing of ten degrees or tormenting deaths Butâ— saith Celsus Heretickes that dye for their heresie are stupid and drunken But how can stupidity and malice be in one saith he malice is not without certaine knowledge stupidity deprives men of knowledge and render them blocks can ye find a man who willingly and wittingly makes defection from God and resists the truth against his owne conscience and yet is so stupid that he knowes not what he doth and can indure foolishly to dye for maintaining a lye Answ If the Author were not stupid hee would not declare himselfe so Atheistically ignorant of spirituall stupidity for highest malice and a hardened and fatned heart eyes eares and a heart that cannot see heare or perceive and so are spiritually stupid doe not lodge sundered one from another Esay 6. 9 10 11. hath this man read the word Esay 29 9. Stay your selves and wonder cry ye out and cry they are drunken but not with wine they stagger but not with strong drink 10. The Lord hath powred out upon you the spirit of a deep sleep and hath closed your eyes the Prophets and your Rulers the Seers hath he covered and yet these same were deep
your authority were infallible as that of the Apostles was the answer would have some colour though the Apostles used not that authority to crush liberty of prophesying but they commend the trying of the Spirits and since our judgement is not infallible reason requires that we should not desire other spirits pious and good to be oppressed and suffocated Answ We reject no Spirit because it agrees not with ours for our Spirit is not the rule as Libertines contend but because it swerves from the oracles of God if any man speake let him speake as the oracles of God let us prophesie according to the proportion of faith 2. This answer saith that no man now in the Christian Church can try all things doctrines and spirits and refuse the evil and deluding spirits hold fast that which is good and beleeve the spirits speaking from God because it is to extinguish the Spirit say our Libertines since we are not infallible Apostles to judge these Spirits for mad phansies that agree not with our Spirit we say its impossible to try all things and hold that which is good but we must judge false spirits to bee false spirits not because they agree not with ours that is the calumny of Libertines but because they swerve from the word of truth though we be not infallible as the Apostles were but this reason supposeth that because of want of Apostolick infallibility we should try all spirits and all doctrines but condemn reject and refuse none as spirits of the devill for that is to extinguish the spirit and pitch and settle our faith upon no doctrine but like Scepticks sail about the coasts of truth all our life and dye in no beliefe at all 3 It is false that the Apostles did not crush your liberty of prophesying for Paul 2 Thess 2. 2. extinguisheth those spirits who would shake the faith of the Thessalonians to make them beleeve that the day of Christ was at hand for he forbids to beleeve them and John extinguisheth the Familistical and Antichristian spirits who denied Câ—rist to be come in the flesh O but say Libertines these false spirits knew what they preached to be lyes and yet preached them as from God and wee stand for no such liberty of prophesying nor such spirits as these Answ This is a conjecture that they beleeved the day of Christ was not near hand and yet preached it was near there is not one shaddow in the text or colour hinteth that way for Familists and Seducers now have not so much to say for their dreams as they had yea they had much to say that made them beleeve that day was near hand since Christ had said these were the last days and the Apostles do writ it that new were the last times and that the end of the world was fallen on them and they preached al they wrote and so it is rather like they beleeved the day of Christ was near and the Antichrist in Jobus time had as much as seducers now have to make them beleeve that Christ was not come in the flesh since the blinded Jewes alleadged all the prophesies of the old Testament as not fulfilled in the son of Mary and sure they had more to make them beleeve it then Gortin Saltmarsh and other Familists whom Libertines I beleeve call a part of the godly party if they speake according to their conscience can alleadge for their new false and fleshly visions they preach and print 4 Though we be not infallible as the Apostles were yet reason will not say we should not desire that pious and good spirits that is those that call themselves so but are lyers to bee extinguished For wee are to pray that God would cause the unclean spirit and the false Prophet Libertines and others to cease out of the land and so faith requires wee should try them by the word and pray and desire they were crushed and extinguished I mean not in their person but as touching their false doctrine But present your selfe say Arminians before the tribunal of Papists and they will condemne you of Heresie and if you alledge the spirit teacheth you they will answer is that the spirit which corrupt and madde reason teacheth you the spirit of the Devill said the spirit of Christ was the spirit of Beelzebub Answ What inferre Libertines hence against us this is to place no more power in Synods but directive Sir if it please you this is Gods will But wee hold lawfull Synods which is not in the Synagogue of Rome or Papist may as wel rebuke exhort and instruct with all Authority as Timothy or any one particular pastor and this is more than the directive and sceptick teaching of one private Libertine teaching with a reserve convincing and condemning another in a Scepticall way But all tends to this Protestant Synods convened in Christs name can say no more but wee teach what our judgement is it may be true it may be false yeeld a Sceptik consent with a reserve to it that is all and why because Protestant Synods convened in the name of Antichrist can peremptorily and tirannically condemn the truth as heresie and say they are infallible and their Synodicall decrees are the very word of God Ergo Protestant Synods may not authoritatively command you in the name of Christ to beleeve and receive their lawfull decrees conditionally after yee finde them agreeable to the word of God there is no consequence here Prelates condemned the truth as heresie and schisme Pharisees condemned Christ as a Samaritan ergo Protestants sound in the faith cannot condemne Popery Familisme and ergo Paul cannot condemne 〈◊〉 as a perverter of the waies of righteousnesse this is as if you would say a robber cannot by law jure condemne a traveller to render his purse ergo a Judge cannot compell this traveller to pay just debt 2 We do not instance from the teaching of the spirit but from the cleare word of God CHAP. X. Of indulgence in fundamentall or non-fundamentall errors BUt say the Arminians the question is of Hereticks not of those who dare deny the things openly decided in the Scripture but of those who call in question those things that are or may be contraverted There was never an Heretick who called in question whether theeves drunkards robbers railers Idolaters shall enter into the Kingdome of heaven or whether God be to beloved above all things he is not a Christian he is not an hereticke but worse than a hereticke who denyes those things that are plain and obvious in scripture But he that layeth a law upon others which he must follow under pain of death imprisonment or banishment in things belonging to liberty of prophecying which are conjoyned with the reverence of God and the scripture trampleth all prophesies under foot Answ 1 This definition of an Hereticke is in quesion there be in England who deny all scriptures as no word of God yet are judged by Libertines
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
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
and conjectures for it may be say Libertines that all those whom wee refute as hereticks be sound in the faith and we not they the hereticks and those whom we refute are as much oblieged in faith to refute us as we to refute them So I see not how Libertines can use so much as morall compelling of Hereticks For 1. They cannot compell them with the sword to forsake their heresies because the sword bearer being fallible knoweth them not to be heresies they may be necessary truths for him Ergo because the Pastor is no more infallible then the Magistrate the Pastor with certainty of faith cannot say thus saith the Lord. Jezabel is a false Prophetesse Hymaeneus and Phyletus depart from the faith for Jezabel Hemaeneus and Philetus may be sound in the faith and this Pastor who refuteth them the false heretick for there is no peremptory and imposing decision of any of these till the last judgement since now the infallible Prophets and Apostles are dead 2. Upon this ground yee cannot eschew any as a heretick after twise admonishing him of his hereâ—ie for ye have no faith nor divine certainty it is an heresie that he holdeth it mâ—y be you who admonish him are the heretick only upon opinion you admonish him 3 You cannot rebuke any Heretick sharpely that hee may be sound in the faith for you are not infallible in the bestowing of the lashings of your tongue on a heretick more then the Magistrate in beating him with the sword and your rebuking of him may be heretical and unjust and he the man sound in the saith 4. Upon the same ground you cannot admonish and instruct him in faith Nor 5. Call the opinion of the Magistrates coercing of men with the sword for their conscience a bloody tenet and persecution of the Saints Nor 6. Can you in faith refuse him lodging in your house and all your 7. Saying in the pulpit such a way of Familisme is a way of heresie is not resolved in thus saith the Lord by such a preacher but such a preacher so thinketh possibly phancies that the Lord sayth such a way is heresie And by the same reason what ever pastors preach especially except it be two or three fundamentalls which all Christians Papists Socinians Lutherans Protestants Familists Arminians Seekers c. Is but the dictates of their own conscience and so they preach so they beleeve and so they professe not because God so saith but because their conscience so dictates to them And here is the Libertines Creed Me thinks Christ died for sinners the dead shall be raised c. And so Libertines are very Papists in this and resolve our faith into the testimony of men the conjectures of the conscience So he goes on Hee expounds uniformity and nearest conjunction to be absolute conjunction and identitie If we be agreed of the same Church Officers with the reformed Churches and have cast out the old Vsurpers cashiered the Common-prayer booke Ceremonies Alters Crucifixes all which we have don by the Covenant do we not save our Covenant though we cast not our Churches into such Classicall provinciall or nationall formes Answ Nor do we plead for absolute identitie in doctrine and worship but indeavour it we ought But how I pray you doth the Magistrate for that I had almost forgot send Ministers to rebuke exhort and reclaime men from their errors but not compel gainesayers The Magistrate I am sure sent not Paul and Barnabas it was not so from the begining in the Apostilick Church there were no Parliament-Ministers But it may be the Authour meanes a politicall civill sending of Ministers to extirpate heresies But be it so all Magistraticall sending of Magistrates is a commanding of them by the sword in a compulsive way that they goe preach against Familisme Socinianisme Arrianisme But if so good Sir remember your selfe the Magistrate as the Magistrate doth not request and morally by the power of the word for he hath not any such spirituall armour I conceive for his warfare intreat and say good Pastors I beseech you go preach against Del Randal Saltmarsh and other Familists and extirpate their heresies private men so send Pastors but as a Magistrate he must say I command you goe preach against these heresies under the paine of bearing the vengeance of my sword now if the Pastors reply Good Master Judge we cannot doe that for we think Familisme a new glorious discovery of spirit and Mr. Saltmarsh hath beaten out of the Scriptures new sparkles of glory and flowings of free grace Familisme is no heresie If the Magistrate notwithstanding by his place and calling send these and command them to goe and extirpate Familisme doth he not compell the consciences of these pastors he sends what doe ye then talke of no compelling for what ever the Magistrate by his place doth command which is lawfull if Ministers or any other refuse to obey he may use the sword against them Ye cannot say if it be a matter of conscience he cannot compell them to doe it by his place then say I by his place hee cannot command them neither Beside that this answer is directly against the words of the Covenant if every man in like manner Art 2. Be to endeavour the extirpation of Popery Prelacy Heresie and Schisme in his severall places and calings as the Author saith this referres to the whole obligation of each person respectively Then is the Magistrate according to his place and calling which is to beare the sword to compell with the sword the extirpation of Popery Prelacy Heresie and Schisme and what hath the Author gained by this glosse which I conceive is the true glosse except he mean the Magistrate as the Magistrate should lay aside his sword and fall to prayers requests obtestations that hereticks would lay aside their errours and preach sound doctrine but now he doth so pray and request not according to his place as a Magistrate but according to his vocation as a Saint and a Christian which yet crosses the Covenant and makes the Parliament not as the supream Court of Judges to take the Covenant but as so many private Christians 2 If so the Judges are not in their respective places to take the Covenant nor endeavour the extirpation of heresie because that is against the word of God but then by what authority or calling did the Parliament cast out old Vsurpers the Prelates casheire the Service booke Ceremonies Alters and Crucifixes Either as a Parliament and so by the sword is not here yet the Prelates conscience squeezed to the blood is not here highest violence done to the consciences of high alter men and adorers of crucifixes Why to them more then to Familiâ—s But if this was done by requeâ—â— and wordâ— of butter and oyl from the Parliament and Committee-men then are Ordinances of Parliament but meer requests to the Subjects But it is protestatio conâ—raria facto He addeth if these words we shall
the Prophets and Apostles sell asleep being void of infallibility assuredly what he believeth unto salvation if any should deny there is a God or a Providence as I feare there be too many practicall and Judiciall Atheists amongst us he ought not by Prophecying or arguing to be plucked out of that estate till harvest but must with the clemency of Christ here dears brother Atheist you are a godly pious hereticke and have no God but your conscience and dare not for feare of your conscience believe that there is a God and I dare not rebuke you but be going on in your Divinity I have as little infallible assurance there is a God as you have there is no God and neither you nor I are to be punished for our consciences 3. Mr. Williams ought for no Religion venture his life to burning quicke for he cannot dye or cast away his life but upon a conjecture it may be there is a God and it may be there is no God for how dare he breake the sixt Command and hazard his life for a truth that may be a lye So neither should any persecute but in faith that he is infallibly sure the man is a reall hereticke neither should he be persecuted for he is not infallible in the knowledge that he suffereth for and so cannot suffer in faith see for more of this and the foregoing doctrine Cainbartus contra Lypsium Lincaeus de libertate Christiana Althusius in politicis and Celsus gives us good stuffe It was commanded Kings in the Old Testament to kill their enemies but in the New Testament we are to love our enemies and doe good to them that hate us 2 For edification not for killing and destruction is Church Discipline ordained Ans What this Socinian Author bringeth for new Precepts of Christ in the New Testament different from these of the Old is but wicked Socinianisme as you may see in the Catechisme of Raccovias Socinus Osterodius Smalcius Volkelius and the Arminians Episcopius Arminius who make the loving of our enemies commanded by Christ Matth. 5. 44. Luke 6. 35. and by Paul Rom. 12. 20. not to be commanded in the Old Testament which argueth their ignorance of the Scriptures Prov. 25. 21. If thine enemy be hungry give him bread Prov. 24. 17. Rejoyce not when thine enemies fall Exo. 23 4. If thou meet thine enemies Oxe or Asse going astray thou shall surely bring it backe to him yea David by an Old Testament spirit when his enemies were sick Psal 35. 13 14 was cloathed with sack cloth and fasted and behaved himselfe as one mourning at his mothers grave what David and Jerâ—mial did prophesie against Gods enemies is fulfilled in the New Testament and Paul and Luke say Amen to it Rom. 11. v. 8 9 10. Acts 1. 20 21. and we are to beare the like zeal yea more against false teachers under the Messias Kingdome then they did Zach. 13 1 2 3 4 5 6. 2 Joh. 10. Rom. 16. 17. Rev. 2. 19 20. 2 The end of Church-discipline is edification the taking away the life of a Blasphemer is the good of the society Deut. 13. 12. That all Israel may heare and feare and doe so no more but that the Christian Magistrates end is spiritual and the edification of souls we read it not The Author of Ancient bonds having forgotten Divinity cryes God waited for the Old world 120 yeers and when this date of patience is out I would have gathered you c. I sent my Prophets early but where doth the Lord charge the Prophet that the Magistrate did not force and compell the people Ans Will this man let us hear Logick the Lord waited on the old world 120 yeers and sent his Prophets early I dare say many hundred yeers Ergo The Blasphemer and the false Prophet contrary to Deut. 13. Levit. 24. must be spared 120 yeeres so Ergo Wee must exercise much long suffering in the old Testament while these Lawes were in vigour for then it must bee that the Prophets Jeremiah and Isaiah were never charged that Magistrates compelled not consciences toward seducing Prophets Why but God using much long-suffering toward the old world and Israel not a world I jâ—dge of innocent and godly Hereticks but of men that corrupted their way despised the Prophets hardned their faces and hearts were murtherers oppressors grinders of the poor killed their children to Devils Ergo the Magistrate should extend long-suffering for as many yeers as this man will to these ill-doers no less then to seducing torchers should not Pastors Rulers extend long-suffering to all sorts of sinners as well as to Hereticks but where answers the Prophet doth the Lord lay it to the charge of Prophet or Magistrate that they did not force or compell the people to repent to leave their murthering their oppressing their grinding of the face of the poor We teach not that the Prophet ought to compell any nor that the Sword is an ordinance of God to convert oppressars and murtherers to turn meek and righteous judges co-action by fire and sword in Old or New Testament can convert none to Christ the word and the Spirit must ever doe the turn By accident God can change the nature of the rod and fanctifie it to Manasses for to bring him to humiliation and repentance But were these that Christ would have gathered Matth. 23. only false Prophets to whom he extended patience many hundred yeers even from Moses till his owne coming in the flesh Ergo We should extend to bloodie Murtherers of the Lords Prophets the like patience and not kill them for then they are past hope of being gained Now the Text means no such thing but that Christ waited long on and sent his Prophets early in the morning to those that were theeves Isai 1. murtherers adulterers Jer. 5. that slâ—w their Children to Moleâ—h by this argument the Magistrate should not draw his Sword against adulterers murtherers and I judge the Rulers were called Lions and Wolves Ezek. 22. because they extended too much cruel patience to these But if Gods patience be a rule men must not be cut off because there is hope of their repentance so long as they live your own Acontius saith by this reason Murtherers and adulterers should not be punished by the Magistrate for there often is more hope of Publicans Harlots and Murtherers that they may be the elect of God and gained to repentance then of self-wise and judicially blinded Pharisees Nor find we any so deserted of God and judicially blinded of God as Libertines read but the book intituled John the Baptist sure a wilderness man void of reason wrote it the man tells chap. 9. disclaiming against going to low and wars which yet Anabaptists and this Scholler of that Sect practise whether the Parliament will or no saith Are yee wronged in person estate good name or for Christs sake which is our conscience
be reverenced ibid. Of obligation of Conscience and the acts therefrom resulting p. 10. Of witnessing of Conscience and self-reflection p. 11. The knowledge of our own state of grace may be had by the fruits of the spirit of Sanctification p. 12 Acts of Conscience in relation to the Conclusion p. 14. A Conscience good or ill p. 15. A good Conscience ibid Conscience the rarest peece that God made ibid. A tender Conscience p. 19. Who ingrosse the name of tender Consciences to themselves ibid. Of a scrupulous Conscience p. 21 The causes of a scrupulous Conscience ibid. Chap. 2. Conscience under Synods and how and that the Conscience cannot have absolute libertie in matters of Religion How a Synod compelleth p. 23. The Conditions that Libertines require to be in a Synod p. 24. Libertie to question every thing is Licence ib. The Church though not infallible may determine infallible points ib. A Confession Covenant or Synodicall decree a secondarie rule of Faith p. 25 A Ministeriall and publike and a Christian and private judgement and faith how they differ ibid. Libertines give us Sceptisme and Fluctuation for Faith p. 28 There is need of Interpretation and decision of Synods ib. That Confessions ought to be only in expresse Scripture words is â—â—â—ther false principle of Libertines p. 29 Ancient bonds of Liberty of Conscience p. 32 The end of Synods is not to remove heresies by any means good or bad or to crush Heresie so effectually as these Heresies shall never 〈◊〉 heard of in the world again ibid. The necessity of Synods p. 33 Pastors subject the disobedient to wrath yet are not Lords over the Conscience Ergo neither are Synods Lords â—ver the Conscience for that ib. The subject of a Synod not a Sceptick Conjecturall truth as Libertines suppose p. 34 The sence of Scripture from Synods beleeved truly to be infallible though Synods consist of men who are not infallible as an 〈◊〉 Pitcher doth contain gold and precious Rubies and Saphires in it though there be no gold in the matter of the Pitcher but only clay 2 Cor. 4. 7. ibid. How a true decision of a Synod is ever the same and not retractable p. 36 Though all truths be peremptorily decided in the word yet is there need of a Ministeriall and declarative decision of men because Teachers may deceive and those that are taught are ignorant and dull p. 37 Men are to come to Synods not as Nullifidians but as ingaged for truth p. 38. Synods may impose upon others and how ibid. Ancient bonds or Libertie of Conscience stated p. 40 The Conditionall imposing of Synods consisteth well with trying of all things what Libertines say on the contrary is naught ibid. Conditionall imposing proveth the imposeâ— to be no Lord of the Conscience p. 42 Chap. 3. The Church may complain of Hereticks p. 43 Pastors are not out of their calling nor Apparitors nor tale-bearers if they complain to the Magistrate of Hereticks p. 44 Chap. 4. The State of the question of compulsion of Conscience and toleration p. 46. Opinions cannot be compelled nor the mind or will in the elicite acts ibid. The question is Whether the Magistrate may compulsorily restrain the externall act of the outward man in religion ibid. Shame and feare of rebukes by Pastors and Church-censures have the same compulsorie influences on false Teachers that the fear of publike punishment by the Synod hath p. 47. Church censures are as compulsorie on the Conscience as coercing by the Sword p. 48 Some externall actions of injustice flowing from meer conscience are punished justly without any note of persecution by grant of Libertines and why not all others also p. 49 Ancient bonds of Libertie of Conscience p. 50 Discountenancing of men and negative punishing of them for their Conscience is punishing of them ibid. Ancient bonds p. 12. ibid. How Religion may be compelled how not p. 51 One mans Religion remaining in the mind and will may hurt or benefit the man himself not any others but true religion as it comes forth into acts of teaching may edifie and win others and false religion may subvert the faith of others ibid. The Magistrate does not command religious acts as service to God but rather forbids their contraries as disservice to Christian Societies ibid. How Tertullian and Lactantius are to be expounded of forcing to Heathen religion ibid. Though we can compel none to Religion it follows not that the Magistrate may not punish those that seduce others to a false religion ibid. Lactantius speakes of compulsion without all teaching p. 53 Those that are without the Church are not to be compelled ibid. Because the Magistrates compulsion makes Hypocrites it followeth note hee should not punish Hereticks for so he should not punish murtherers p. 54 The Magistrate may by the sword curbe such impediments that keep men from embracing the truth according to Augustine p. 56 Answer to Doctor Adam Stewart ibid. Impotencie of free will objected by Master John Goodwin no reason why the Magistrate ought not to punish seducing teachers as of old the Donatists objected ibid. State of the question more strictly proposed p. 57 It may as well be said because there be no expresse Laws against murtherers Parricides Sorcerers Sodomites in the New Testament more then against false Teachers that therefore Sorcerers are no lesse then Hereticks to be tollerated p. 57 Chap. 5. Of Fundamentals The number of Fundamentalls p. 59 A saving disposition of faith to beleeve all truths revealed though the man be ignorant of many may consist with the state of saving grace ibid. Three things among those that are to be beleeved 1. Things simply necessarie 2. Simply profitable 3. By consequence necessarie how the Papists erre in these page 60 Some Consequences necessary ibid. Builders of Hay and stubble on the foundation may be saved and those that fall in murther and Adultery out of infirmitie may be also saved yet there is no consequence Ergo the Magistrate should tollerate both p. 61. Chap. 6. Errors in non-fundamentals obstinatly holden are punishable Obstinacie in ceremonies after full information deserveth punishment p. 62 Those that erre in non-fundamentals may deserve to be punished ibid. To teach the necessity of Circumcision not an error formally primarily but by consequence fundamentall and the contrary truth not necessary necessitate medii ibid. The toleration of all who erre in non fundamentals examined p. 64. Queries proposed to M. Joh. Goodwin who asserteth a Catholike toleration of all religions upon the ground of weaknes of freewill and want of grace p. 61 Most arguments of Libertines infer a Catholike toleration in non-fundamentals as well as in fundamentals p. 64 What deductions the Spirit makes in the soul of an elect knowing but a few fundamentals and going out of this life who knoweth p. 65. To know revealed truths of God is a commanded worship of God ibid. One generall confession of faith without a particular sense containing the true
Doctor Hamond saith to abstaine from a thing indifferent as Marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from a thing abominable or unlawfull is by Scripture and Councels condemned as sinfull Why Because to Marrie or not to Marrie is indifferent But he may remember that Papists forbid Church-men to Marrie doe they forbid it because Marriage which to them is a Sacrament is an abominable and unlawfull Sacrament I thinke no. Yet all our Divines say not onely the Manichaans but also the Papists are these who teach a doctrine of Devils 1 Tim. 2. while they forbid Marriage though not under the notion of a thing abominable So the Popish Doctor acquitteth the Papists and condemneth Protestants who so farre agree to have the adaequate rule of Conscience to be Gods will reveâ—led in his word that to make a religious Law to forbid Marriage and Meates and other things indifferent to them is a doctrine of Devils to all our Divines though they forbid them not as things unlawfull and under the notion of things abominable Vse If the conscience have an indictment against you from heaven and from the word of God which is the Law-booke of the Judge of all flesh Ergo We are to stand in awe of Conscience And looke how much goodnesse and true feare of God is in a Man as much feare of himselfe and reverence to his own conscience is within him For 1. to be holden even with the charges and writs of an erring conscience is obedience to the Law of nature as we would not be willing that a scout or a spie sent from a strange Land should see our nakednesse weaknesse folly securitie When the Conscience returneth to the Father of Spirits it can tell tales of men and can libell many pollutions of the flesh and spirit acted by the man while the Conscience lodged with clay and a polluted Spirit 2. Because Conscience is something of God a domestick little God a keeper sent from heaven a divine peece which is all eye all sense and hath the word with it in so farre it is to be reverenced and hath the reverenceth the King reverenceth the Ambassador in so farre as he carrieth along the Kings will he that honoureth the Lord must honour the servant 3. Salomon saith Prov. 15. 5. A foole despiseth his fathers reproofe but he that regardeth it is prudent Vers 10. He that hateth reproofe shall die To receive Instructions and rebukes from Conscience in so farre as they come from the Word of truth is spirituall prudence and he that turneth away his eare from his conscience shall die 4. As to submit to the Word is to submit to God so to offer violence to a divine truth is to wrestle with God and by the like proportion to stoope before Conscience carrying a message from God is to submit to God and to doe violence to the domesticke light and truth of God is all one as to wrestle with God 5. We count a tender Conscience such as was in Joshuah who did yeeld and cede to the Law of God and its threatnings a soft heart then to stand out as a flint-stone or an Adamant against the warnings of an inward Law must argue hardnesse of heart 6. There is nothing so strong and divine as truth a Conscience that will bargaine to buy and sell truth and will be the Lord and Conquerour not the captive and taken prisoner of the Gospel bearing it selfe on upon the soule in power and majestie hath his one foot on the borders of the sinne against the holy Ghost 7. It is like the man walketh not at randome but by rule who is not made all of stoutnesse and ventureth not inconsiderately on actions and wayes which undoubtedly are the seeds or eternity but feareth 〈◊〉 Paedagoge and teacher in so far as the law and will of the Judge of the world goeth along with him Vâ—e 2. Because the Word of God must be the rule of Conscience and Conscience is a servant and under-Judge onely not a Lord nor an Absolute and independent Soveraigne whose voice is a Law therefore an Iodolatrous and exorbitent rule of Conscience is here also to be condemned Conscience is ruled by Scripture but it is not Scripture nor a Canonicke book and rule of faith and conversation it often speaketh Apocriphâ— and is neither God nor Pope but can reele and totter and dream â—â—â—scribe more to conscience then is Just and to make new and hold opinions of God broad and venturous and daring affirmations the very Oracles of heaven because they are the brood as â—s conceived of an equall and unbyassed Conscience is presumption neere to Atheisme the grossest Idolatry is to make your selfe the Idol whâ—reas tender consciences suffer most persecution and are not active in daring there is extreame pride in such as lead families and are Christians in new heresies Some are extreamely sworne and devoted to Conscience as Conscience humility is not daringly peremptory Many weake ones pine away in feavours of sinistrous thoughts of Christ as if his love were cold to them Esa 49. 14. 15. and phancie an imaginary and a made-plea with Christ Oh he leveth any but me and because they make an Idol of the weak oracle of Conscience they make also an Idol of meeke Jesus Christ as if they would try if Christs love can be cold and his blood and bowels can act any more mercy to them The third is the office of Conscience in one generall It cometh under the name of Obligation But to come to particulars There be two sorts of operations of Conscience some illicite and imbred other imperate or commanded These which be Imbred are of two kinds 1. Such as conscience simply as conscience actethas in generall to oblige and in particular 1. To direct 2. To discerne 3. To exciâ—e Dirigere Discernere Impellere Others are such as issue from Conscience as good or ill as right or not right as these in well-doing 1. It approveth 2. It excuseth 3. It absolveth in ill doing it disalloweth and reproveth 2. It accuseth or chargeth 3. It condemneth These imperated operations of Conscience are such as Conscience acteth on the affections or commandeth the affections to act but are not properly acts of Conscience nor of the practicall understanding but acts of the affections resulting from the Consciences well or ill doing as to rejoice to grieve and check and the like But there be other acts that agree to Conscience in order to the assumption others in order to the Conclusion In order to the Assumption it specially doth beâ—re witnesse and testifie of its own acts both that the man hath done this fact And 2. of the quallitie of it that it is done against God the Mediator Christ free grace the word of reconciliation as a faithfull witnesse must not onely depone the fact but all the circumstances and quallities in so farre as they come under the senses of seeing and hearing and may
decided be true and agreeable to the word of God of necessitie every mans private judgement must goe before otherwise it s an implicite faith Answ That any man should duely and as he ought beleeve and receive the decision of a Synod it must be both true and 〈◊〉 must believe and know that it is true but that it may oblidge him and doth oblidge him whether his conscience be erroneous or no is as true for then this Commandement Thou shalt not kill Honour thy father and thy mother should lay no 〈◊〉 on a man that believes it is service to God to kill the Apostâ—â— as Joh. 16. some doe For no man is exempted from an obligation to obey Gods Law because of his own sinfull and culpable ignorance for we speak not now of invincible ignorance of these things which we are not oblidged to know or believe But if our sinfull and erroneous conscience free us from actuall obligation to be tyed by a Law then our erroneous conscience freeth us from sinning against a Law and â—o from punishment for what ever freeth a man from actuall obligation freeth him also from actuall sinning for all sinne is a doing against a Law-obligation and if so then are none to be led by any rule but their own conscience the written Law and Gospel is not henceforth our rule any more Arminiars The last condition of a Synod is that the subject of a Synodical decision be ever left to a free examination and to a farther free discussion and revise The learned professours of Leyden answer that which is once true and fixed in the word of God is ever true and fixed in the word of God The Arminians reply what is true and fixed in the word of God is â—ver so and ought to remaine so for the word is beyond all danger of erring But what is believed to be fixed and fixed and Ratified in a Synod is not so because it is obnoxious to errour Answ They require that before we come to a Synod where fundamentall truths are Synodically determined we be as a razed table and as cleane paper in which no thing is written and so must we be after a Synod hath determined according to the word of God that is be still Scepticks and believe nothing fixedly and be rooted in no faith nay not in the faith of the fundamentals that are most cleare in the word of God for it is unpossible that we can beleeve the clearest fundamentals as that God created the world and Christ God-Man redeemed it but we must beleeve them by the intervening and intermediation of â—ur own sense or the Churches sense or the sense of some Godly Doctour now because all these senses are fallible and we see Familists put one sense on fundamentals Papists another sense and all private men may doe the like it is not possible that any man can be rooted in any faith at all by this way for all senses are fallible though the scripture giveth clear evident senses yet such is the Hereticall dulnesse of men that reject these infallible senses as false and those others that by their own confession are fallible and so can neither be established by the word nor by the interpretations of men though senses of Scripture rendered by Synods be fallible in the way they come to us because men delivering them may erre yet being agreeable to the word they are in themselves infallible And so the old and new Testament in the way they come to us may be fallible because Printers are not prophets but may miscarry and dreame but it followeth not they are not the infallible word of life in themselves when the Spirit witnesseth to us that God divinitie transforming glory are in these books as a spouse knoweth the hand-writstill lovelinesse of a letter from her husband to be certainly no counterfeit but true though the bearer be a rogue and can deceive Secondly this answer still supposeth that Synods do give senses contrary to the word of God and so we grant they are not onely fallible but false and erroneous and are to be examined of new again in that case but we hold when lawfull Synods convened in the name of Christ doe determine according to the word of God they are to be heard as Ambassadours who in Christs stead teach us and what is once true and ratified in Synods in this manner is ever true and ratified as the reverend professours say and never subject to any further examination and new discussion so as it must be changed and retracted as false For this is to subject the very word of God to retractation and change because a Synod did declare and truely determine it in a Ministeriall way to be the word of God For what Synods determine being the undenyable word of God iâ— intrinsecally infallible and can never become fallible though fallible and sinfull men that are obnoxious to errour and mistakes doe hold it forth Ministerially to others and it is false that we are to believe that what Synods determine according to the word of God we are to believe it is fallible and lyable to errour and may an untruth because they so determine for then when a Synod determines there is but one true God the principle of faith is believed to be subject to Retraction and falshood because a Synod hath determined it to be a truth But the truth is we are to believe truths determined by Synods to be infallible and never againe lyable to retractation or discussion because they are and were in themselves and without any Synodicall determination infallible but not for this formall medium because so saith the Synod but because so saith the Lord It is true new hereticks pretending new light may arise as Math. 24. 24. And call in question all Fundamentalls that are determined that are cleared in former Synods but it follows not but these truths are still in themselves fixed and unmovable as the Pole-star though evil men bring them under a new Synodicall examination as Familists doe now raze the foundations of Christianitie yet Daniel and Christ are Innocent though wicked men accuse them judicially as deceivers nor is it enough that Libertines say it may be the word of God and the infallible word of God which the Synod determineth but it is not so to us we are to believe it with a reserve because we cannot know it so to be But I answer this concludes not onely against a Synodicall determination but against all Scripture and all Propheticall and Apostolicall determinations in the Scripture for that there is one God not three as the Treithits dreame is believed by some to be false by others to be true Yet undenyably it is in it self true that there is but one God nor is it therefore to be believed with a reserve because the Synod hath so determined according to the word of God and this were some answer if we should teach
till James fully determined the question from the word of God v. 13 14 15 16. then it is most clear that these that erre in other points that are not fundamentals in which all Christians agree may be perverters of souls and so deserve to be rebuked by the Church and punished 3. This opinion of so 〈◊〉 ring all save such as erre in fundamentals though they 〈◊〉 non fundamentals is grounded upon this that the Scripture is evidently plain and clear in fundamentals but in other points 〈◊〉 non-fundamentals the Scripture is dark and in regard of the darknesse and naturall ignorance of our minde which is inâ—â—cible almost we must forbear one another and give and take elbow-roome and latitude of indulgence because the Magistrate and Church are not infallible but both Godly and learned may be on each side so that there should be no peace nor union of hearts in Christian societies but all Churches or earth must disband and be dissolved if each should punish and censure one another for holding contrary tenets But 1. Mr. John Goodwine who contendeth for a Catholicke tolleration of all of any Religion whatsoever whither they erre in fundamentals or non-fundamentals and his words because nnanswerable to me against this distinction I set down I desire it be taken saith he to serious consideration 〈◊〉 or how farre it is meet to punish or censure poor miserable men for not holding or not asserting the truth of these things which they cannot come without much labour and contention of minde yea not without some good degree of some reason and understanding too to judge so much as probable nor at all to come to believe or know them certainly but onely by an immediate and supernaturall work of the Spirit of Godâ— are 〈◊〉 to be punished because God hath not imparted to them his Spirit of grace and supernaturall illumination This learned and sharp witted Divine as any I see of that way confirms me much that tolleration in non-fundamentals and non-tolleration in errours fundamentall is a distinction cannot subsist in the way that Libertines in England now goe for to know or believe supernaturall non-fundamentals as the histories of the miracles of Christ the Prophets and Apostles requires a work of the Spirit of grace and supernaturall illumination is to know or believe fundamentalls why then should men be punished for holding errours in the one and not in the other and the conscience cannot be compelled in the one more then in the other but with favour I desire an answer to these quaeries Quaere 1. Whether men deserve to be pitied and spoken of compassionately as poore miser 〈…〉 which they 〈…〉 work of the Spirit of grace and supernaturall 〈…〉 the false Prophet Deut 13. and Elimaâ— the perverter of the Gospel deserves to be piâ—ied Query 2. Hence whether the sinfull blindnesse of our in 〈◊〉 that makes us because poor and miserable 〈…〉 must not black the spotlesse justice of our Lord who yet punisheth originall mind-blindnesse in thousands of the sons of Adam Query 3. Whether this hinteth not at 〈…〉 power of believing and doing what we can otherwise God cannot deny further grace or punish that naturall impotency of not knowing or not believing Quer. 4. Whether the same query may not be retorted upon the Justice of Gods law Deut. 13. 〈…〉 thus whether is it meeâ— that the just God should command a pooâ—â— miserable seducing Jew who saith Let us go and worship strange Gods since this miserable impostor being a son of sin and wrath by nature cannot come without much labour and contention of mind yea nor without some good degree of reason to judge so much as it is probable nor at all to believe or know certainly that 〈◊〉 noâ— the true God but the God of the Jews onely excluding on the world from saving means of salvation is the onely true God onely to be served and worshipped but onely by an immediate and supernaturall work of the Spirit of God are men either Jews under the Law or Genâ—â—les under the Gospel to be punished and stoned to death because God hath not â—â—parted to them his Spirit of Grace and supernaturall 〈◊〉 Quer. 5. Is it meet to punish David suppose he were no King for adultery and treacherous murther since without a worke of the Spirit of Grace who only effectually 〈…〉 being led into temptation he cannot eschew the 〈◊〉 into adultery and murther are men-adultererâ— and men murtherers to be punished because God hath not imparted â—â—to them his Spirit of grace by whose actuall assistance only they can decline adultery and martherâ— Quer. 6. Whether did even 〈…〉 teach that the Magistrate should punish with the sword poor miserable men because they canot believe 〈◊〉 of faith by the supernaturall illumination of the Spirit whether is 〈◊〉 the question perverted when a Query is made whether the Magistrate is to punish poor men for not understanding not 〈◊〉 not judging not believing supernaturall truths we say the Magistrate or his sword hath nothing to do with the elect and internal acts of the minde of understanding knowing judging or believing but onely with the externall acts of speaking teaching 〈◊〉 â—ishing dangerous and pernitious doctrines to the 〈◊〉 and destraction of the soules of others Quer. 7. Whether the Magistrate does therefore force the conscience of a false teacher because he cannot he dare not keep up doctrines pornicious to the souls of others but publish them because his erroneous and evill conscience judgeth them to be saving and necessary truths when the Magistrate punisheth him more then he forceth the conscience of a murtherer whom he punisheth though this murtherer judged in his conscience that the man be killed did him so crying and oppressive an injury as in the court of God deserved bodily death or when this man murthered his son in a sacrifice to God out of meer conscience Quer. 8. Whether or no this divine who will have 〈◊〉 to be punished for erring in fundamentalls because they believe them not doth not say none that teacheth there is â—â— God that Jesus Christ is a grand impostor and faller 〈◊〉 the truth and saith Sathaâ— is the only God of this world and 〈◊〉 to be served ought to be so much as rebuked for without the immediate and supernaturall worke of the Spirit of God they cannot know or believe these truthe and are men to be rebuked and preached against because God hath not imparted to them his Spirit of grace whether doth not this arguing evict all the Ministery rebukes and exhortation and morall extirpating of heresies by the power of the word Quer. 9. Whether this be not the old argument of 〈◊〉 who argued from liberty of free-will to conclude liberty of conscience and said forcing of free-will if the Magistrate hinder men to be a willing people to Christ is an injury done to conscience and to free-will and to God the Creatâ—â— of the soule and the same
might be objected against the decree of 〈…〉 Quer. 10. Whether on 〈◊〉 are men punished because God 〈◊〉 not bestow the Spirit of grace 〈◊〉 them by which they would flye all evill-doing when they are punished for evill-doing Quer. 11. Whereas this distinct argument presupposeth that the Magistrate should tolerate errors in fundamentalls and in non-fundamentalls because of the difficulty of knowing of fundamentalls must it not follow that men are far rather to be tolerated 〈◊〉 â—â—re in fundamentalls 〈◊〉 such as erre in non-fundamentalls and so the more blasphemous that seducing teachers be as if they deny there is a God and that nature and chante rules all and that Christ was an imposter the Gospel a fable the Scripture a meer 〈◊〉 the more they are to be pitied and 〈◊〉 measure of indulgence and toleration is due to them then to such â—â— are godly and erre but in lesser points that are more easily 〈…〉 concerning usury accidentall killing of our neighbour or the meaning of some places of Scripture or erre in matters touching Church-government or the like Quer. 12. Since also 〈◊〉 lay for a ground that the Magistrate is not infallible in judging of matters of Religion especially that are supernaturall such as the mysteries of the Gospell the incarnation sufferings and death of Christ his satisfaction for sinners c. and Christians are not infallible in either reaching these to others or in believing them for their faith and practise and therefore the Magistrate ought to tolerate all these how then can this Divine talke of a certainty of knowing and teaching and holding of divine trutheâ—â— for by 〈◊〉 principle of toleration that no man hath infallibility in matters of Religion since the Prophets and Apostles fell asleepe there can be no certainty of faith either in ruler or people but all our faith in fundamentalls or non-fundamentalls must be fallible dubious conjectuâ—â—â— And for such as yeeld a toleration in non-fundamentalls but deny it in fundamentals 1. They must quit all arguments used by Libertinâ—â— for toleration from the nature of conscience that it can not be constrained 2. That they 〈◊〉 bee a willing people that follow Christ 3. That 〈◊〉 Lord of the conscience onely 4. That coâ—pulsion 〈◊〉 hypocrites 5. That to know maintaine aâ—d 〈◊〉 truths of the Gospel is not in our power as to kill or 〈◊〉 to kill because acts of the understanding fall not 〈◊〉 dominion of free-will 6. That the preaching of the 〈◊〉 and perswading by Scripture and reason not the sword and strong hand is the way to propagate truth and 〈◊〉 pate heresies 7. That the laws of Moses against false 〈◊〉 were onely typicall and perished with other 〈◊〉 and therefore there is no warrant under the Nâ—â— Testament for punishing hereticks all these and the like 〈◊〉 with equall strength conclude against toleration of such 〈◊〉 erre in non-fundamentalls as well as in fundamentall 〈◊〉 in neither the one not the other is the conscience to â—â—â—strained nor can Magistrates be Lords of the 〈◊〉 fundamentalls more then in non-fundamentalls and 〈◊〉 must be a willing people in fundamentalls as in non-fundamentalls nor can the sword but preaching of the word onely be a means of propagating of non-fundamentalls more then of fundamentalls when then Libertines 〈◊〉 lost all these arguments by reason of this 〈◊〉 which here hath no place their cause must bee weake and leane To determine what is fundamentall what not and the number of fundamentall points and the least measure of knowledge of fundamentals in which the essence of saving faith may consist or the simple want of the knowledge of which fundamentalls is inconsistent 〈◊〉 saving faith in minimo quod non is more then Magistratâ— or Church can well know Sure it borders with one of Gods secrets touching the finall state of salvation or damnation of particular men And it is as sure this is a fundamentall to belieâ—â— that God is that hee is a rewarder of those that seeke hiâ— that there is not a name under Heaven by which men may 〈◊〉 saved but by the Name of Jesus that no man 〈◊〉 come to the Father but by Christ that hee that 〈◊〉 not the wrath of God abideth on him and he is condemned 〈◊〉 then he was condemned and under wrath before even from the wombe Nor is this a good argument of Bellius where Christ is what he doth how he sits at the right hand of God how he is one with the Father many things of the Trinity of God Predestination Angels the state of men after this life are points not so necessary to be known for publicans and harlots who enter into heaven may be ignorant of them and though they were knowne they make not a man better according to that if I had all knowledge if I have not love it is nothing For 1. The exact knowledge of these are not so necessary and that is all that this argument can conclude but the Scripture saith no more that publicans and harlots remaining publicans and harlots enter into the Kingdome of heaven in sensu composito nor when it saith The blinde see the deafe heare the dead are raised the meaning should be blinde and deafe remaining blinde and deafe doe see and heare or the dead remaining dead in their graves and void of life doe live and have life but these that were blinde now see when blindnesse is removed otherwise some may take harlotry into heaven with them and because the word of God is a seed when this is in the heart of a dying harlot Christ came to save sinners and to save me how or what way the Spirit sits upon this egge and warmes it and what births of saving truths the Spirit joyned with the spirit of a dying man brings forth who knowes the repenting thiefe knew Christ to be the Saviour of men and a King who could dispose of heaven but what deductions the Spirit made with in who knows nor is it a truth that the knowledge of any revealed truths of God makes no man the better for it leanes on this ground That 1. The spirituall Law of God commands not a conformity between the understanding power of the soule and the Law to require that the minde conceive apprehend and know God and his will as he reveales himselfe to us which yet is included in the command of loving of God with all the heart with all the soule with all the strength and so with all the minde though that knowledge be directed to no other practice but beliefe 2. It leanes upon another false ground that to believe I speake of an intellectuall assenting to divine truthâ— it being an act of the understanding and a necessary result of knowledge doth not make a man better which yet is most false for beside that it is commanded not to believe a reâ—â—aled truth is a sin and renders men morally ill and worâ—â— now that text that saith 1 Cor. 13.
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.
for morall honesty qualifying the conscience as a rule is not able to render the conscience a streight and perfect rule in supernaturall duties since it is but a naturall principle in us and that a most corrupt one by reason of sin and how then should it regulate us in all the wayes of the service and worship of God should it ever oblige us to beleeve in him who justifieth the ungodly 2. Againe the Lord maketh the Law and his revealed will in the word the rule of all our actions Deut. 5. 31 32. Deut 12. 31 32. Ps 119. 9. 2 King 10. 31. 3. If that which is called Liberty of prophesying be examined it is either a liberty of beleeving and teaching what is intrinsecally true according to the word now this they will not say for we deny not liberty to prophesie truth to all that are called to publish it Or secondly it is a liberty to prophesie what is false which is conceived to be false that is devillish licence not liberty sure God hath allowed no such liberty to men to prophesie falsely and to destroy soules in this meaning God hath no more allowed us liberty of prophesying false things then liberty of killing whoreing robbing or lying Or thirdly liberty of prophesying is liberty of prophesying truths or falsehood which yet are conceived to be truth not falsehood by those who prophesie nor hath God given so a liberty of prophesying for every true liberty of prophesying God hath given to his Prophets and Apostles if it bee a lawfull gift the use thereof is commanded and injoyned to us as the Arminians say it is in these words 1 Thess 5. 19 20. Quench not the Spirit despise not prophesying for they say the meaning of these words are Quench not the spirituall sense of the word which any man saith and perswadeth himselfe he hath from the Spirit of God that is either by inspiration or suggestion of the Spirit or by the helpe of the Spirit of God in which sense the Apostles seeme to take the word 2 Thess 2. 2. 1 Joh. 4. 1. Now all the liberty of prophesying is here set upon a brazen pillar of so it seemes to be and we say so it seemes not to be but God certainly will not have Nathan David Samuel Ezechiel in either Old or New Testament to extinguish the Spirit or to despise prophesying but God gave no liberty nor entered it ever in his heart to command such liberty of prophesying to his Prophets of old except we say that God gave to Nathan liberty to say to David Doe all that is in thine heart build thou the Temple and the Lord shall be with thee which was an untruth and that God bad Samuel say of Eliah he is the Lords anointed and gave him liberty to prophesie that which was false whereas the Lord saith to Ezechiel ch 2. Heare the word of my mouth and Jeremiah c. 1. 17. Arise and speake unto them all that I command thee and thereby bindes them up and denyeth all liberty of preaching or prophesying their owne word or their owne perswasions even under the notion of the word of the Lord and doubtlesse when Nathan exhorted David to build the Temple and Samuel said that Eliah was the Lords anointed they spake not that as their owne word but were perswaded that God revealed himselfe to them though both were mistaken grossely so Christ saith to his Apostles Matth. 28. 19 20. Goe preach teaching them to observe all things whatsoever I have commanded you he interditeth them upon the same reason to bring any of their owne Commandements flowing from their owne Spirit under any pretence though they thinke them right though Peter should conceive to Judaize a little Gal. 2. was the minde of Christ and hee might preach it and practise it as the minde of Christ yet Peter and all the Apostles Matth. 28. are bound up they have no liberty of conscience to preach their owne videtur so it seemes for then should our faith be ultimately resolved into mens phansies and so thinketh our Reverend Saltmarsh or Wil. Del and not into the word of God Libertines say their Goddesse their Diana is strangled and fettered and the spirit it quenched if this liberty of prophesying be denyed to them but to restraine liberty of sinning and lying is no violence done to the spirit of prophesie but this exposition calleth the phansies of men the spirituall sense of the word of God as Familists and Antinomians in England father their dreames upon the Spirit of God So Peâ— Stairie who ordinarily preacheth the rovings of his own phansie taught 29. Oct. 1647. before the House of Commons after the Houses passed a brave Ordinance for Liberty of Conscience and Prophesying that the House should not oppose or resist any thing that pretended to Christ Now if he spake this to the House as a Parliament he forbad to hinder a Simon Magus an Hymeneus a Philetus a Jezabel a Jesuite to preach what he pleased for Jesuites pretend to Iesus both name and thing all the Familists Sotinians Arrians Libertines and false teachers who deceive if it were possible the very elect pretend to Iesus Christ and to the anointing If he spake to the people they are not by the word of truth nor all the Ministers in England to refute the false Teachers that pretend to Christ for to refute them were to oppose and resist them for if they pretend to Christ you know not since yee are not infallible but they may be teachers sent of God though they bee the most errand seducers that ever spake and so they are no wayes to be resisted who resist the truth 2 Quench not the Spirit must have this meaning Quench not the dreames of Independents Libertines Antinomians for they perswade themselves they have the Spirit of God and minde of Christ in all they speak 3 But this Quench not the Spirit is cherish entertaine the gracious motions and inspirations of the Spirit in your selves and despise not that is highly reverence the preaching of the Gospel separate not the Spirit and the Word for it is a litote where lesse is spoken but more intended as Esay 50. 5. Ioh. 6. 37. but this glosse yeeldeth this sense Despise not the Spirit that is beleeve what ever a godly preacher saith be it his owne dreames and rovings to be the word of God and reverence it for he perswades himselfe it is so and speaketh them as the oracles of God though they be his owne wind-mils and sparkles of his own vaine-glory For this not to quench not to despise is undeniably to beleeve these prophesyings as the word of God how then are we to try all doctrines and spirits if we are to take all for fiâ—st that comes into the net But since you are not infallible say Libertines it is an extinguishing of the Spirit to account that to be the spirit of Sathan which agreeth not with your spirit if
the conscience of others the Church the learned and godly say for we make not the word of the Church the formal object of our faith but thus saith the Lord onely because the Church is but a company of men and so our faith should depend upon men even though holy and speaking ingenuously what their conscience dictates as true which is absurd ergo by the same reason what one mans conscience our owne or others say is not the formall object of our faith and practises for so also our faith should depend on man not on God And we say the conscience at its best is but Regula Regulata not Regula Regulans nor ought it to have the throne of God for God is only Regula Regulans If it were a rule it is to bee ruled by God and his word yea as we are to try all things and not beleeve with a blind faith what others say or their conscience proposeth to themselves and us as truth for then we make a Pope of the consciences of men under the notion of teachers and Church so we are not to be ruled without trying and absolutly by our owne conscience but to try its dictates by the word of God otherwise wee make a Pope and a God of our owne conscience Some say as a right informed conscience obliegeth to doe what it dictates so an erroneous conscience obliegeth to do according to its prescript Durandus and others saith â—gat non obligat it bindeth that yee cannot doe against it which some call negative obligation but non obligat it obliegeth not as a divine rule which is positive obligation Tannerus saith A Conscience that invincibly erreth both bindeth that we cannot doe against it and obliegeth that we should not follow it Which hath truth in the matter of fact a Judge invincibly ignorant of an accused mans innocency when two or three witnesses doe sweare hee is guilty doth lawfully condemne the innocent man having used all 〈◊〉 diligence to finde out the truth and not being 〈◊〉 to find it but this is rather error or ignorance of the fact than an erronious conscience for hee proceeds according to the law with a well-informed conscience following what the law saith by the mouth of two or three witnesses shall every thing be established The erroneous conscience so long as it remaineth by the law of nature layeth on an obligation on a man not to doe against it Rom. 14. 14. To 〈…〉 the esteemeth any thing to be uncleane to him it is uncleane vers 23. He that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sinne So Ambrose our opinion layeth a law upon us Gammacheus saith it is a vain distinction of binding and oblieging Inter ligationem obligationem And that we are oblieged to follow an erroneous consciencesse long as it continueth erroneous because here saith hee 〈◊〉 dispute not concerning that which is good but that which is commanded But if the conscience dictate that something is to be commanded and to bee done under paine of sinne and yet we doe iâ— not we resist conscience and so we sin because the obligation is no mere 〈◊〉 good onely but rather to that which is commanded The Jesuite Mâ—lderus saith the same Contientiam erroneam ligare obligâ—re because an object materially considered is such an object by 〈◊〉 but it is an object per se kindly when it is proposed by practicall â—â—â—son for what is not of faith is sinne Gal. 5. 3. I testifie to 〈◊〉 one that is circumcised that hee is debter to doe the whole law Answ There can be no reason why conscience because conscience or because wicked more obliegeth then why Will because wicked will should obliege since in every wicked conscience actually drawing men to ill of either heresie or practise there is something of wicked Will and though there were nothing of will or of the affections in an erroneous conscience yet since conscience as a knowing faculty is under the law of God an erroneous conscience must bee a transgressing conscience and it is a contradiction that a faculty sinning should obliege to obedience to the law of God in the same consideration because it sinneth But these Schoole-â—â—â—ties doe not obliege us wee shall bee unwilling in any tearmes to say that God or which is all one the law of nature layeth on us an obligation to that which is sinfull or 〈◊〉 if any thinke he is oblieged to be circumcised sure he must thinke himselfe oblieged to eate the passeover also and to keepe the whole Ceremoniall law but that the law of nature obliegeth him either so to thinke and erroneously beleeve and practise the whole Ceremoniall Law is another thing It is true a doubting conscience that thinks hee is oblieged by the law to abstaine from eating swines flesh is either oblieged to eate swines flesh or not to eate for to eate or not eate are opposed by way of contradiction but there is no apparent contradiction but admiteth of some qualification and modification set the contradiction in an evangelicall sence as you must and then it shall be there be none in the visible Church but he must either eate in faith or not eate in faith he must either bee circumcised in faith and in a certaine perswasion that circumcision is acceptable to God or hee must not bee circumcised in faith c. For both the Law and Gospell obliege to the action and to all the manner way and requisite circumstances of the action to wit that it be done in faith sincerely for God in a due manner c. Now so wee say hee is neither to eate simply nor not to eate simply but either to eate in faith or to abstaine from eating in faith and without an erring and doubting conscience and we are not to do upon a supposition that the conscience stand erroneous nor hath the erroneous conscience any warrant at all nor commission from the Sovereigne Lord of conscience to command you to beleeve you must be circumcised or upon the supposall of that faith to obliege you to be circumcised more then any earthly judge hath a warrant from God to command murther or robery nor is it a law of nature or of God that you must do absolutely and without trying what an erroneous conscience indites you to do under paine of sin nor is it a sin to resist an eroneous conscience by not doing or suspending the action more then it is a sin not to obey an earthly Judge when he commandeth beside and contrary to the law of the supreame Law-giver No wonder they make a Pope of conscience who make the conscience of the Pope the supream court that obliegeth all men on earth The reason of this errour is Papists and Libertines joyn with them in this dreame hat as God doth command unerringly indeclinably so hte hath communicated to Popes and Heraulds and to every lawful 〈◊〉
doe the like and others the like till Religions bee multiplyed and this wee must say except it be affirmed that under the New Testament The corruption of our nature is not so great through neglect of Magistracy to doe what seemes good in our owne eyes under the New Testament and to runne a whoring from God to other high places as they did and if so neither should there be a Magistracy under the New Testament to restraine us in wayes of conversation touching the second Table to wit to hedge men in from robbing and stealing from incestuous Marriages and Polygamie upon meere conscience for if the Saints be the onely â—ust owners of the earth as many now hold it is no more punishable by the Ruler as robbery that a Saint take the Oxe Asse Monies Possessions of his neighbour who is a carnall and wicked man then that he take of his owne goods for his use when he is naked and starving which by the Law of nature hee ought to use before hee famishâ— and incestuous Maâ—riages are to some consciences as unpunishable now as when Cain and Abel married their owne sisters and if conscience ought not to bee forced in one thing neither can violence bee offered to it in any thing that unfainedly pretends to conscience Argument III. THAT indulgence and forbearance of all from the Ruler which layes an undeniable ground for Scepticisme Fluctuation and doubting in matters of Religion is not of God But such is toleration of sundry Religions ergo The major is thus proved True Religion suggesteth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a perfect understanding Luke 1. 3. knowledge and perswasion of faith Rom. 14. 14. 23. faith by many infallible tokens Act. 1. 3. Full perswasion Rom. 8. 39. 2 Tim. 1. 12. 2 Tim. 3. 16 17. All riches of the full assurance of understanding Col. 2. 2. The assumption I thus prove Because the Libertines say that speciall and principall ground of no indulgence to false Prophets under the Old Testament was because the Prophets were infallible God himself who onely knows the heart designed the false teacher and the blasphemer by immediate resolution from his owne oracle and made it out of question whether that was heresie or no and whether presumptuously against the light of conscience the man held professed and taught others so to doe and beleeve as he did So Arminian Libertines So Minus Celsus So Vaticanus So Jo. Goodwin and the English Libertines But now since the Prophets and Apostles fell asleepe no Magistrate no Synod is infallible all men are apt to deceive and be deceived for whether in fundamentals or non-fundamentalls none now can challenge Propheticall or Apostolicke infallibility the Synod condemning Socinians Familists as heretickes are not infallible but may as rather be the heretickes as those whom they condemne for they have not monopolized the Holy Spirit to them-themselves so say they wee have no immediate Oracle to determine heresie and what we beleeve in all except some few fundamentalls wee are to beleeve with a reserve leaving roome to a new contrary light say the Independents yea but it holdeth in beleeving fundamentalls as well as non-fundamentalls for in neither have wee Propheticall infallibility and immediate Oracles and Scripture shewes wee have as great darknesse blindnesse of minde naturall fluctuation to beleeve nothing in supernaturall fundamentalls in the Gospell as in non-fundamentalls but with trepidation and doubting of minde wee no more having monopolized the Spirit to us then Sectaries nor Sectaries more then we in the one then in the other in fundamentalls then in non-fundamentalls what ever wee beleeve upon this principle of Reciprocall Toleration both wee and Sectaries are to beleeve with a speciall reserve to change that faith with the next new Moone when contrary new light shall appeare so are wee taught to have faith of nothing but to bee tossed to and fro and to bee carried about with every wind of doctrine with wavering not rooted nor established nor fully perswaded of any thing contrary to Ephes 4. 14. Hebrewes 3. 19. Coloss 2. 2. 7. Roman 14. 2â— 2 Timoth. 1. 12. And this destroyes faith and makes it a meere conjecture and an unsettled opinion with a fluctuation of minde to waite the tyde of a new contrary light and send this old faith away and admit of another yet so as to lodge that new one with a moveable reserve and so must we live and dye doubting and meere nullifidians Argument IV. THat which destroyeth all our hope comfort of the Scriptures zeale constancy and rejoycing in suffering for the truth for Christ and the Gospel is not to be held nor is it from God But toleration of sundry Religions is such ergo The Proposition is cleare for the places of Scriptures placing these Christian graces in beleevers as Heb. 5. 19 20. 1 Pet. 1. 3. 1 Thess 5. 8. Rom. 15. 4. 5. Rom. 12. 11. Rom. 5. 1 2 3. Eph. 3. 1. Phil. 1. 12 13. Heb. 10. 33 34. Matth. 19. 29 30. Now Toleration layes this ground as a principle Men are not to be troubled for their conscience because they beleeve hold publish and reach what they do right or wrong according to their conscience be it erroneous or not erroneous and their zeale hope perswasion comfort carrieth them to undergoe the reproaches of Heretickes Seducers false Prophets imprisonment torture death burning quicke rather then they would sinne against knowne truth and offend against a conscience though erroneous yet because the sufferers are not infallible and it may be a lye they beleeve publish and suffer for their hope may be grounded on a lye their comfort not bottomed on the Scripture and so false hope and comfort their rejoycing in sufferings and undergoing torture and violent death but fleeting and counterfeit joy their zeale without knowledge a bastard zeale having nothing to doe with the word and Gospel-promises but in the bottome as contrary to them as light is to darknesse for what any Saint or Professour beleeves and publishes hee is to beleeve and publish and dye in it and for it with a faith that the contrary may bee a truth of God and so to bee tolerated and borne with now the hope of the hypocriâ—e is therefore compared to the spiders web to a broken tree to a blasted olive tree his joy to a night vision a dreame the cracking of thornes under a pot because both hope and joy and all his comfort is grounded on an erroneous conscience a lye an imagination not on the word of God Now so is the joy comfort and hope of all Religions which Libertines contend must be tolerated they confesse they may bee truths they may bee lyes yet if they bee punished for them they suffer persecution for righteousnesse for Christ for truth Argument V. THAT which taketh away all wayes of removing Heresies under the New Testament both by the Sword and refuting of gaine-sayers by the word all rebuking all
of his enemies sowing of tares in his field when he is in a deep sleep as it may if all the joynts of the text be thus squeezed to blood it can prove that hereticks are to be tollerated and that onely tares are sowne when the husbandman sleeps in regard that Sathan sowes wicked men and corrupteth them beside and against the decree and irresistible will of God nor does the text beare that with every new sowing of wheat there goeth the immediate sowing of heresies and tares which though it may have a truth in it yet it hath no ground from this text and Celsus shall never prove it nor any Libertine for him Celsus If long agoe the City into which a false Prophet fled was to be burnt with fire cattle and all and if Angels killed many thousands at once why doth not God by Angels now kill many and destroy them City and cattle and if sinnes under the Gospel be more hainous and God not a whit meeker to sinners under the Gospel then under the Law and if the punishment of the Magistrate must grow as the sins grow more hainous why then as false Prophets were but stoned of old Papists and others doe well to burne them quicke with a slow fire for the more light and grace we have under the Gospel the more â—ainous the sinne is and the punishment must be more then death now else Christs death hath made God milder not to men but more severe and only meeker toward the walls of the Towne the cattle the spoyle Answ If a Becold flye to Munster and gather a number of robbers in to him and upon pretext of conscience kill and destroy and if that City will joyne with him and defend such bloody hereticks we thinke under the New Testament sadder punishment is due to him because the sinne is more hainous and the false Prophet so flying to a City is not onely a false Prophet but a publicke robbing murtherer And the punishment should be greater as the Lord augments punishment for greater sinnes as is cleare Heb. 2. 1 2. so should his deputy the Magistrate doe and no doubt the Lord slayeth millions of more with the destroying Angel of both pestilence and sword now as manifestly never such documents of saddest divine vengeance was seen on a City in the Old Testament as was to be seen in the City of Jerusalem by the sword of Titus Vespasian because they had slaine the heire Christ but Papists burning of men quicke because they adhere to the truth of Christ proves nothing and we thinke a Julian now deserves a rougher death at the hands of men then any seducer or blasphemer under the Old Testament and how ever men with their wit thinke Servetus got more then heaped justice because he was burnt for probabilities and nicities I doubt not but men void of the zeal of God if they had lived when the sonne of the Aegyptian was stoned and Baals Priests and the Idolaters Exod. 32. who both acknowledged Jehovah that brought them out of Aegypt and the Scriptures and ten Commandements which then were killed would say the same and many did say the same very thing of these that they say now of wicked Servetus but they but judge of sinne and measure divine justice with their owne yard 2. God was severer then in some Laws to things and to men also as in commanding the cattle and women with childe to be put to the edge of the sword because he would both give a document of morall justice for our imitation and of typicalnesse of Justice for our instruction but in the kinde of morall justice for all typicalnesse is now ceased the Lord is severer under the Gospell then under the Law as is evident Mal. 4. 1 2. Heb. 2. 1 2. Luk. 23. 28 29 30. and no lesse jealous of his owne glory now then at that time and his wrath rages against walls and houses and senselesse creatures more now then at that time see what desolation he hath wrought in Ireland what eating of horses of Infants and of killed souldiers hath beene in that land and in Germany And what vengeance shall lye upon the stones fields of Romish Babylon and this shall be done by lawfull Magistrates Kings and others Rev. 17. 12 13 14 15 16. God did then deale more rigidly with a people whom hee purposed to compell to flye to Christ But that his mercy ebbes or flowes increaseth or decreaseth with the Moone is new divinity And it is true God was more severe under the Old Testament in regard of typicall severity commanded by God to Magistrates as to Saul to kill the Amalâ—kites women and sucking children but in regard of justice inflicted by himselfe the impression of hell is more to be seen in destroying Townes that have been swallowed up by earthquake men women and children in extremity of famine pestilence and bloody warres now then under the Old Testament And cleare it is as in this Parable the Lord will not have us to murmure that the godly and wicked grow together so he will have us to know there cannot be an exact purging of the visible Church untill the day of judgement come Acontius and Celsus answer 1. But so hee forbids to purge the Church universall but if men shall be so diligent in purging all particular Churches what else should they doe but contravene the command of God who forbids to plucke up the tares 2. The Lord forbids the plucking up in either universall or particular Churches because this is a generall command let them grow till harvest Answ We constantly deny that let them grow is a command at all but only an inhibition to us that we quarrell not with God who suffers them to grow and yet it follows not that Magistrates and Pastors sinne in doing their duty so farre to plucke them out as the wheat be not also plucked up for as we are not to fret and impatiently grudge at the permissive will and providence of God in that he permits tares to grow so we may without sin both pray the contrary of that which the permissive will ordaines to be done and labour to doe the contrary and yet not sin the Disciples were not to grudge and fret at that decree of God when they heard Christ say I will smite the shepheard and the sheep of the flocke shall be scattered yet were they to pray the contrary as Christ commanded them that they might not be led into temptation and that they might never fulfill that permissive will of God in being scandalized at his suffering and in leaving and forsaking their Lord and Master and denying him when it was their duty not to be scattered and not to forsake him out of feare but to confesse and give a testimony before men Upon the same ground Magistrates and Pastors should do their duty not to suffer all the tares still to grow among the wheat and not to permit wicked men to
exprest in the said Covenant II. That an Army of the Kingdome of Scotland shall be levied forthwith c. Which Treaty is approved by each Parliament respectively and by the Parliament of England 1643. Novem 1. Now what ever power the Parliament of England hath in relation to England to alter make and unmake Lawes as shall seem most fit to the wisdome of the Houses yet they neither have nor can have power against the Law of nature and Nations to alter retract or breake their promise agreement faith and contract made with another Kingdome so that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome not by the Representative Kingdome or Parliament onely but by the collective or diffusive body of both Kingdomes in regard that the 〈◊〉 not between the Parliaments onely but between the Kingdomes nor can the Houses thinke it lawfull at that time to offer violence to the consciences of some which some now say is to force them to doe against the present judgement and light of conscience and unlawfull at this time to presse others for this is a Covenant as one faith well that is never to bee forgotten by us nor our posterity And the parties ingaging in this League are three Kingdomes famous for the knowledge and acknowledgement of Christ above all Kingdomes of the world that this Covenant tyes us to defend one another beside the words thereof the former Authour saith God hath wisdome to discover and strength to punish if our hearts he not upright to our brethren in this matter So do the Houses say Our purpose is to consult with godly and learned Divines that so we may not only remove governments by Archbishops but likewise settle such a government as may be most agreeable to Gods holy word most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad and establish the same by Law In the Treaty between the Kingdoms an 1642. the Scottish Army shall grant no tolleration for the Popish Religion The Honourable Houses must intend a quite other thing then pretended liberty when they according as they are obliged by the Treaty of both Kingdomes passe an Ordinance that the Covenant be taken throughout the Kingdome of England and Dominion of Wales and their names to bee returned to the Houses who shall refuse And an Exhortation is framed by the Assembly for taking the Covenant which was approved by the Houses and Printed by a speciall Ordinance to wit That no faithfull English heart be afraid to joyne with our Brethren of all the three Kingdomes in this solemne League as sometime the men of Israel although under another King did with the men of Judah at the invitation of Hezekiah 2 Chro. 30. And as Ezra and Nehemiah Ezra 10. Neh. 9. drew all the people into a Covenant without any speciall commission from the Persian Monarchs then their Sovereignes so to doe albeit they were not free Subjects but Vassals And the two Kingdoms joyntly declare that not onely Papists and Popish Recusants and Irish Rebels that are actually in Armes against the Parliament shall looke for no favour but be punished as Traytors but also all Newtralists all the ignorant and simple that were seduced or compelled to take Armes all of the Scotish Nation mis-led through private respects all dividers between the King and his Parliament if they would expect pardon and favour should speedily take the Covenant and joyn heartily and really in the defence of this Cause Nor can the examples of Ezra Nehemiah and Hezekiah be good Divinity then and bad now or the plea of not forcing the conscience be then weake but now strong except wee dreame that Parliaments by a Nemothetick power can alter divine truthes which wee are unwilling to beleeve of the Parliament of England Such a tolleration must thwart and crosse the professed sincere intentions of the Honourable Houses for uniformity and the advancement of true Religion out of which there will also undoubtedly result a most firme and stable union between the Kingdomes and contrary to that proposed end of the Covenant and of all our travels for Reformation which the Assembly of Divines testified at the special command of the House of Commons assembled in Parliament to be aimed at by both Kingdomes in this defencive warre in letters sent to the reformed Churches abroad in France Helvetia Geneva Wallacria c. what a letter most contradicent to that might they now write whereas this tolleration must be the sad scandalizing and sorrow of all Reformed Churches in the Christian world the joy and triumph of Papists the mocking and dispising of the wayes of Christ to Heathens within to Atheists round about the sadning of all the godly the condemning of our former wayes as acts of apostacy from God and rebellion and dis-loyalty to our Prince The Houses also declare if his Majesty had not denied his consent to a Bill for an Assembly of Divines they had long since manifested to the world their utter dislike of Brownisme and Anabaptisme As also that it is farre from their desire and intentions to let loose the reines of Discipline and Church Government and to let private persons and particular Congregations take up what forme of worship they please but doe hold it requisite there should be through the whole Realme a conformity to that order which the law injoynes according to the word of God We was invited to bee instruments of a glorious Reformation for a nearer union in Church-government against the common enemy in the Cause of God The Commissioners of England say the Parliament desires a nearer conjunction in forme of Church-government Directory Confession and Catechisme and utter extirpation of Prelacie the most effectuall and ready meanes whereunto is now conceived to be the stricter union and league between the Nations and our assistance of England by an Army It rejoyced the hearts of the Godly in the three Kingdomes when the Houses passed an Ordinance for the directory of publicke worship to be used in all the three Kingdomes and layed aside the booke of Common-prayers and burdensome Ceremonies upon a resolution professed to the world according to the Covenant to reforme Religion according to the word of God and the example of the best reformed Churches which was accordingly approved and ratified in the Parliament of Scotland if wee then turne backe againe from that begunne uniformity what doe wee also but pull downe and destroy what we have builded Especially since uniformity which we sweare to indeavour in our Covenant is cryed downe by Familists and Antinomians and all externall worship and profession of Christ before men as indifferent and all Religion retrinched into onely things of the minde and heart upon a dreame that the written word of God is not our rule
that men dare not blaspheme Christ nor sweare nor murder nor whore nor steale though the authority of God which is higher than any earthly Kings hath already forbidden blasphemy swearing killing Ergo by this reason all Lawes of men against evill doers should be cashiered because they cannot catch soules when as they are not ordained to catch soules but to binde the outward man in fetters that he prey not upon the soul and body and goods of his brethren yea by this reason men should not by Ministeriall Authority preach the Gospell to catch men for the Gospell is inacted already by an higher Authority than any on Earth King or Pastor can preach and will thy cob-web preaching poore Minister catch whom the net of God will not catch all these men sway to the Familist and Enthysiasts hand beware of them So does the bloody Tenet 1 The Magistrate should not send the Heretick to the Church to heale the Heretick why like mother like daughter perhaps he sends an Heretick to be healed by Hereticks Answ Master Williams cannot finde a Church on Earth but a false and hereticall Church to heale a Seeker Familist or Anabaptist But say it were so should not the Magistrate Hezekiah exhort the Priests to teach the People and deale with the People who think Baal to be the true God because the Priests do also thinke Baal perhaps the true God which if Hezekiah do sure he is a miserable Physitian But saith he the poore Heretick disputes with the Church that shall deliver him over to the bloody sword if he will not yeeld as the Lambe in the Lions paw being sure to be torne in pieces in the end Answ This Author makes ever the supposition of himselfe as if he were infallible we may suppose the Heretick is a ravening wolfe and that he obstinately and as a selfe condemned man disputes and that the Magistrate is the Lambe and the Minister of God who loves not to strike with the sword and the question is not whether he should yeeld reason and conscience up for feare of the sword but whether he should abstaine from prophecying lies in the name of the Lord and should say God sent him to contradict Ieremiah and to assure the Kingdome of Iudah they shall neither see sword nor famine Jer. 14. Notwithstanding the godly Prince we suppose such a King then in Iudah should assure him he should be stoned to death if he shall thus pervert the right wayes of the Lord should not the Magistrate be a terrour to all ill doers and to such a wolfe there can no argument be drawne from Magistrates that are Lions and Tygers persecuting the Saints of God for the truth as this author alwaies vainly supposeth CHAP. XXV Whether the Rulers by their Office in order to peace are to stand to the Lawes of Moses for punishing seducing Teachers JVdiciall Lawes may be judiciall and Mosaicall and so not obligatory to us according to the degree and quality of punishment such as is Deut. 13. the destroying the City and devoting all therein to a curse we may not do the like in the like degree of punishment to all that receive and defend Idolators and blasphemers in their City And yet that some punishment by the sword be inflicted upon such a City is of perpetuall obligation because the Magistrate beares the sword to take vengeance on ill doers and so on these that are partakers of his ill deeds who brings another Gospell 2 Ioh v. 10. 2. Though Sauls destroying of the Amalekites in that cause was morall in regard they lay in wait for Israel when they came out of Egypt and so of perpetuall obligation yet the destroying of them 1 Sam. 15. is temporary and obligeth not us 1. because that generation were their Sons not those same persons that oppressed Israel when they came out of Egypt and we may not punish the Sonnes for the sinnes of their fathers with death therefore Gods poâ—itive command to Saul and the reason I remember what Amalek did in Moses his time therefore kill them does not oblige us except we had the like command 2. Because the slaying of man woman infant and suckling oxe and sheep was temporary and cannot have a perpetually obligatory ground in the Law of nature or naturall justice obliging us 3. Where there is an injury done to God against the Law of nature and against our brethren in drawing them from serving the true God and a punishment commanded by God to be inflicted once that punishment or the like in substance and nature must ever be such as obligeth us in the like cases The Learned Professors in Leidon say They can see no reason but they must oblige under the New Testament I confesse when the fault is ceremoniall though the punishment be reall as the cutting off of an infant not circumcised and some punishments inflicted on the Leper it is not reason the Law should oblige us in the New Testament either as touching the punishment or the degree Because these punishments for typicall faults are ordained to teach rather than to be punishments and the Magistrate by no light of nature could make Lawes against unbaptised Infants 4. No man but sees the punishment of theft is of common morall equity and obligeth all Nations but the manner or degree of punishment is more positive as to punish Theft by restoring foure Oxen for the stealing of one Oxe doth not so oblige all Nations but some other bodily punishment as whipping may be used against Theeves Mr. Jo. Weemes vo 3. ca. 38. of the judiciall Law The determination saith he in Moses Law judiciall was divini juris and they had greater force to binde the Sonnes than any Municipall Lawes have to binde Subjects new in regard they were given by God himselfe yet these judiciall Lawes saith he commanded the outward man whereas the morall Law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignea lex Deu. 33. This fiery law pierceth the heart Gamachaeus saith Iuditials and Ceremonials are immediately deduced out of the principles of the Law of nature by way of a more remote and obscure conclusion Aquinas saith by way of divine determination But the truth is the proposition might have some ground in the Law of nature but why 39. stripes not 40. not 38. only should be inflicted on such an evill doer and the assumption in many judiciall Lawes seeme to be an act of the meere positive will of God therefore Aquinas saith Ceremonials primo perâ—â—se first and chiefly were ordained to signifie things but Iudicials secundarie did signifie things to come And Swarez saith That judiâ—ials aecessarily and by accident did signifie things It is true Coriâ—thus 〈…〉 and â—erome saith and the Ebionits as Irenaeus saith and the Nazarer as Augustine tels us hold that Ceremoniais and Judicials do yet oblige Shoolemen deny their obligation as Soto Aquinas Medina Valentia Gamacheus because the Priesthood is
on him but by arguing him to be an hypocrite from the mistaken doctrine of providence as is clere chap. 4 6 7 8 9 10 c. yet they persecuted him Job 19. 28. they that mocked Jeremiah and in arguing opposed his doctrine and said Jer. 17. 15. Where is the word of the Lord persecuted him v. 18. Let them be confounded that persecute me Jer. 18. 18. Then said they come let us devise devices against Jeremiah for the Law shall not perish from the Priest nor counsell from the wise nor the word of the Lord from the Prophet and they had much to say from the word that the Law was with the Priests and the word of the Lord with their Prophets as well as with Jeremiah yet they resolve to persecute Jeremiah come and let us smite him with the tongue and let us not give heed to any of his words And the Scripture tells us of the scourge of the Tongue Job 5. 21. and the place cited by Libertines Gal. 4. 28 29. where it is said that Iâ—hmael the son of the handmaid persecuted Isaac the son of the Promise it was not by offering any bodily violence to Isaac as we teach the Christian Magistrate is to use the sword against Seducers but as Pareus Meyer Calvin Piscator Beza Luther Perkins and all Interpreters do well expound it Ishmael but mocked Isaac and said the promises made to him were but a mock and he would have forsooth the dignity of the birth-right Calvin saith the mocking and blaspheming of Christ on the Crosse He trusted in God let him deliver him Psal 22. Matth. 27. 39 40. was the most cruell persecution that ever befell him Heb. 11. 36. and others had triall of cruell mocking and scorning Optatus complained that the bloud of Bishops was shed not by the sword but by the tongue then must Elias persecute Baals Priests for he mocked them And what warrant have Libertines to say that all Baals Priests followed that worship that they were brought up in against their conscience for the conscience of Hereticks being burnt with an hot iron 1 Tim. 3. will make them think the killing of the Lords Apostles is good service to God and all the sarcasticke mockings and jearings of M. Williams Goodwin the Authors I cite and of other Libertines against Presbyterians the followers of Calvin the opposers of wilde and Atheisticall liberty of conscience since they are not in fallible in maintaining toleration of all wayes Turcisme Judaisme Familisme Socinianisme c. must be persecution of all in the contrary opinion for conscience and so while they write against persecution they persecute all contrary arguing and refuting of such as we conceive doe erre and all rebuking of them all syllogisticall collections and inferences of the absurdities and blasphemies of their doctrine must be smiting with the tongue and persecution For that spoken against Jeremiah The Law shall not perish from the Priest nor the word of the Lord from the Prophet having so much colour of Scripture as that also he saved others Ergo if he â—e the Saviour he must save himselfe being of the dye and hew of truth so near of bloud to it in outward face and to the consciences of many were notwithstanding grievous persecuting of Jeremiah and Jesus Christ then must M. Williams say true we must not by prayer or prophesie seeke to pluck up the tares till harvest So all writing preaching and refuting of gainsayers of that which we conceive to be truth except we be infallible and prophetically ascertaiâ—ed we are right and these we refute wrong must be persecution and smiting with the tongue 3. Nor doe Libertines charge us more with persecution then Anabaptists did Bullinger and our Reformers and the Donatists did Augustine and the Catholicks upon whom Augustine retorted the challenge for the true Church saith he casts out Agar the handmaid is this persecution It is to be observed in this Argument 1. That none objected this but Sectaries and such as were conscious to themselves of foule tenets as Anabaptists in Germany Donatists in Africa Papists in Qâ—een Elizabeths time Calvin Beza Protestants never objected this against the Papists or Spanish Inquisitors the old Non-conformists never pleaded against the most tyrannicall Prelates for liberty of conscience finde this in all their books So Cartwright yea Amesius though by assed with Independency speaketh against lawlesse liberty 2. Libertines Anabaptists Donatists when they get the Sword in their hand of all men most cruelly presse the consciences of others that are not in every punctilio in their minde See the Authours in the Margine to prove this none such bloudy persecuters for conscience as they 3. All these Arguments do strongly militate against Jezabel and all Hereticks and seducing Teachers for Christ hath ordained a spirituall coactive power in the Church against Wolves and such as say They are Jews and lie and are the Synagogue of Sathan Rev. 2. as well as God hath ordained a civill coactive power in the State and the one coactive power doth 1 as much hinder Christs followers to be a willing people as the other and 2 Presse the conscience 3 Create hypocrisie 4 Oppose the meeknesse of Christ and his Ministers 5 Savour of persecution 6 Estrange affections 7 Countenance domineering over conscience as the other 4 Nor doe we professe coercing of sound and faithfull teachers but onely seducing Hereticks The Arminians tell us A Precept is quickly found when we would persecute the godly for their conscience and Mr. Williams cryeth Search all Scriptures Records c. no persecuters not the Divell himself professe to persecute the Son of God Jesus as Jesus Christ as Christ without a marke or covering so said they had we lived in Queen Maries dayes we would not have consented to such persecution Answ This argues a silly engine for if it hold good against us Search all Scriptures Records c. no Tyrants no Nero having the Sword to punish Patricides Matricides Sorceries Adulteries Sodomy professed that they punished just men as just men innocent men as innocent men what then Shall it follow Magistracy and the use of the sword is unlawfull against any because Tyrants oppresse the innocent not as innocent but as seditious traiterous cruell bloudy men Nor would I have Mr. Williams so charitable to the Devill as to thinke he will not persecute Jesus as Jesus I dare not determine much upon the Devills heart-reduplications but if he be not involved in the sin against the Holy Ghost and a burning malice against Jesus because he is the Son of God and the Saviour of man I know not much However Mr. Williams hath reason upon his grounds to thinke that none should be persecuted for conscience because we are all Scepticks even in point of Salvation and Fundamentalls and not infallibly assured of either heaven or hell and so he is worâ—e then a Papist 2. No men know all men since
can preaching of man or angel doe without God is it not God and God only who can open the heart therefore this is no argument against the use of the sword against false teachers because it hath no strength against soule obstinacie to work repentance for neither hath preaching but the sword hath strength and more strength against the outward man the tongue the pen the profession of seducing preachers to coerce it and to guard the flock from grievous Wolves for these being testâ—â—ined the flock is in no more danger from the conscience of the Heretick then peaceable men are in danger of the bloodie mans thoughts hatred heart-malice if the Magistrate tie his hands from murther and violence by the sword of God which hee beareth Rom. 13. it hath I say more force in its way then the preaching of the word hath in regard Hereticks men of corrupt minds fearâ— men and the sword of the Magistrate more then God and the threatnings of the word as murtherers and adulterers abstain from disturbing the peace of humane societie more for fear of the laws of men then for God I grant the excessive fear is from the corruption of nature for oderunt peccare mali formidine poenae yet this argues that the sword is ordained of God to order the outward man in a peaceable way both in state and Church for lay down this ground which Libertines do that God hath appointed no law nor rule to men of corrupt minds to those that subvert whole Houses but their own erroneous consciences grievous Wolves may doe in the flock to waste destroy and pervert the flock as they please But they are say Libertines no wolves but the lambs of Christ the anointed ones whom Presbyterians so call and the Presbiterians are the wolves who so domineer over the consciences I answer this is a manifest perverting of the State of the question and to leap from the Proposition to the Assumption for we dispute only upon the Supposition that there be Wolves and Seducers in a Christian societie but who they be Presbyterian or others is another question whether or not the Christian Magistrate should for his part leave them to themselves and suffer them to preach print what blasphemies they list and their erroneous conscience dictates to them for truths But neither the Christian Magistrate not being infallible nay nor any Church on earth can judge who is the Heretick who the Saint and therefore should take on him to judge none at all to be Hereticks but should suffer tares and wheat to grow till harvest for fear he pluck up the wheat in lieu of tares and persecute Saints under colour of justice Hence I argue in the contrary demonstratively that liberty of Conscience is unlawfull and not of God Whatever way layeth down a principle most false and contrary to the word of God is not of God but must be unlawfull but the pretended liberty of conscience is such Ergo c. The Proposition needs no probation That must be false that by strong consequence follows from a false principle I prove the Assumption The prime and first principle of libertie of Conscience now under the New Testament is that Hereticks and seducing Teachers are therefore unpunishable by the sword because they are unknowable The formall and that which constituteth an Heretick an Heretick is in the heart to wit heart-contumacie legible and obvious only to him that knows all say the Belgicks Arminians and therefore they can neither be judged nor punished observe by the way the Church of Thyatira must be then unjustly rebuked for suffering Jezabel to seduce and this exempteth all false Teachers from Church-censures yea from rebukes for who dares rebuke men for fâ—â—s knowable to the almightie only who knows the heart 2. We are expressely commanded say Libertines to suffer the tares that is Hereticks to grow till harvest because we cannot know tares from wheat and we run the hazard saith Iohn Goodwin of fighting against God and fighting against Saints and God in them saith Saltmarsh when we punish Hereticks 3. We have not that infallible Spirit and those Prophets who cannot erre and can infallibly tel us who is the Heretick who not 4. There is a great variety and such contrarietie of judging say they what is heresie what not that what is heresie to one is saving truth to another who is as worthy to be beleeved as he Ergo We are all in the mist and in a sea of uncertainties in judging who is the Heretick who the Saint 5. Heresie is innocencie Ergo there is no such fault reproveable or punishable in the world say they But this principle that the Seducer is not knowable in the New Testament is most false and contrary to Scripture 1. He whom the Holy Ghost bids as try and not beleeve till we try he is knowable but every teacher true or false the Holy Ghost bids us try 1 Thes 5. 21. 1 Joh. 4. 1. and for this are the Bercans commended because they tryed Paul and his doctrine by the Scriptures Acts 17. 11. Ergo If Paul had been an Heretick and a false Teacher he might have been found out 2. Such an one as the Lord forewarns us to beware of and avoid such an one is knowable But the Lord bids us beware of false Prophets and Seducers and bids us avoid them and beleeve them not Matth. 7. 15. Remore of false Prophets Marth 24. 23. If any man say to you loe here is Christ or loe there beleeve it not why if he teach me where Christ is if I heare not him I refuse to hear Christ Matth. 10. 40 41. Ergo the false Christ is knowable Tit. 2. 10. An hereticke avoid c. when Solomon saith Make not friendship with an angry man is not the formality of anger in the heart if any should reply to Solomon God onely knows who is the angry man who is the patient and meek man therefore we will make friendship withall men or with no man Should any say there is no such 〈◊〉 knowable should he not contradict the Holy Ghost So must we say there is not such a man knowable to a mortall man as a false Prophet or an heretick and therefore Paul doth but mocke the Philippians who were not infallible when he writeth to them thus Beware of dogs and John when he saith If any man bring not this doctrine receive him not into your house Might not Libertines say God commandeth us to run the hazard of incroaching upon Gods chaire for who but he who knows the heart can tell who is the heretick who not when the Lord rebukes association with Theeves Robbers Slanderers Prov. 1. 11 12. Ps 15. 18 holdeth he not forth that the Theif the Robber and the Slanderer are knowable 3. These whom the Lord rebukes because they judge not Jezabel and deceiving teachers may know Jezabel and deceiving teachers but the Lord rebukes the Church of Thyatira for
this Revel 2. 20. and all other Churches in them 4. Those that faithfull Elders are to beware of and to watch against are knowable but the faithfull Elders of Ephesus are to watch against the incomming of grievous wolves Act. 20. 29 30 31. 5. Those that the Holy Ghost doth forewarn the Saints of that they may be rooted in the truth and armed against them those are knowable But Christ forâ—told his people that some would come in his name and professe so much who yet come in their owne name Paul foretels of some who shall speake lyes in hypocrisie and teach doctrines of Devills 1 Tim. 4â— and Peter 2 Pet. 2. 1 2 3. tele of some bringing in privily damnable heresies doth the Lord bid us judge in charity all these tares to be wheat and their heresies truths because we are not infallible and doth he foretell of such coggers and jugglers and yet presupposeth none on earth shall be able to know them and if any man say Familists Socinians c. are these men they runne the hazard of reproaching God notwithstanding the Lord foretold us of them and set marks upon their brows 1600 yeares agoe or if any now say there is a false teacher or an heretick breathing on earth they must either give themselves out to be infallible and so must either be grand impostors or then Apostles and Prophets living againe And this same argument from our impotency to beleeve was as strong in the Old Testament against the equity of such Laws as God made against false Prophets Deut. 13. Levit. 24. For it was as unjust for God to command to put to death men the frame and imaginations of whose heart were onely evill from their youth then as now because they beleeved not and could not repent and abstaine from Prophesying in Baal and speaking lyes in the name of the Lord since hearts were no more naturally able without the grace of God to repent and beleeve under the Old Testament then under the New And upon the same reason they tell us God must have a willing people Psal 110. and obedience compelled by the Sword is no obedience at all and far lesse is it religions obedience To which I answer And did not the Lord require a willing people then in the Old Testament as now 2. Did God ever accept of faith and repentance extorted through feare of a direfull sword 3. Does the Lord accept of compelled and forced abstinence from murther patricide adultery as obedience because undeniably the sword of the Magistrate doth avenge murther adultery parricide Rom. 13. M. Williams a carnall weapon a sword does produce a carnall repentant a 〈◊〉 an outside as uniformity things a 〈◊〉 what an unregenerate man does is sin preaching sin-preaching breaking of bread no betterthen the oblation of Swines bloud Ergo the Magistrate must compell men to sin if he force the conscience by the Sword Answ The Sword produceth no repentance at all for externall repentance is no repentance either in name or thing the Lord commandeth indeed externall repentance but Precepts are not given to the outward man as to the adequate and proper object of the Commandement of God the Magistrate indeed forbiddeth speaking of blasphemy and teaching of lyes in the name of the Lord but he forbiddeth not teaching of lyes or abstinence from blaspheming in a spirituall but in a carnall co-active by force of the sword and externall way because he cannot punish the spirituall and internall wayes and manner of externall obedience and therefore he cannot under paine of bodily censure command and forbid these wayes of obedience so the Magistrate forbiddeth murther but God not the Magistrate forbiddeth murther or commandeth abstinence from killing out of mercy and love to our neighbour for the Magistrate cannot punish heart-hatred of our neighbour or rash anger but in so far as it comes out to his senses in striking maiming or opprobrious speeches and these he can forbid and censure and punish So we say the Magistrate is but a peece or a bit of an Ordinance though both lawfull and necessary Rom. 13. for our good to reform the outside to work outward reformation and when he commandeth the outward man and saith Sweare not blaspheme not speake not lies in the name of the Lord kill not steale not under the paine of feeling the stroke of the Sword he commands not sinning for though he forbid onely externall abstinence from sins that troubles the outward man without any spirituall and internall right way of abstaining he commands not sin and hypocrisie perse and kindly and properly 1. Because the Magistrate as the Magistrate should and ought as the Minister of God give commandements to the outward man under paine of corporall punishment not to the soule or to the inward man 2. Because that externall obedience not to kill not to steale not to speake lies is good lawfull externall obedience to man and profitable in the State for the end that God hath appointed it which is the peaceable conversing one with another that same abstinence from killing in an unrenewed man who abstaineth not from killing for fear of God and love to his brethren is a sinfull abstinence and carnall repentance by accident and in relation to the Law of God but the Magistrate neither commandeth abstinence from killing from an inward spirituall principle nor forbiddeth he the contrary he commandeth not abstinence from false doctrine out of the love that the messenger ows to him who purchased the flock with his bloud nor forbiddeth he such abstinence but onely he commandeth abstinence from speaking lies to the people of God 3. If we distinguish obedience there is first a necessary and good and lawfull obedience 2. There is an obedience compleat and intire and full and sincere Outward obedience which the Magistrate commandeth is good and lawfull and necessary obedience and is in the kinde of externall and necessary obedience I mean necessary for its end the safety of the society not hypocriticall unlawfull or sinfull In this notion onely it is commanded by the Magistrate and the omission of it unlawfull and punishable by the Sword of the Deputy and Minister of God but if we speake of an obedience compleat full and sincere which is required from the whole man in order to the Law of God Then the outward obedience that the Magistrate demandeth is not compleat intire nor sincere but in relation to the Law of God which requireth intire obedience from the whole man soule and body it is not full not intire not sincere obedience but an outside of obedience but in this sense the Magistrate doth not demand obedience to the Law of God for he hath to doe with the outward man onely and as a Magistrate hath nothing to doe with the soule and conscience so than though the Magistrate command to preach sound doctrine forbid to preach lies in the name of the Lord yet he commandeth
is over their heart and if it be injustice in the Magistrate to punish men for Errors which they cannot eschew can the righteous judge of the world punish them therefore Ergo In such Errors they are innocent and sin not and if this bee said what should hinder others to be saved by beleeving the contrary sense of the old Testament and the like may be said of the new Testament and so all Hereticks and Sectaries receiving the Scriptures as Pharisees Sadduces Herodians Papists Socinians c. shall be saved every man in his own Religion and the sense of this Eschew an Heretick to a Saint must be eschew the company of an heretick to another Saint it is Adhere to and converse with the same saint for he is no heretick but sound in the saith and it falsely supposed to be an Heretick and the Scripture upon this ground hath two contradictorie senses which being beleeved and practised must save and revealeth two contradictorie wills of God and every man may take Scripture as his minde apprehends it and whereas the Scripture makes it self the judge and determiner of all questions and controversies in religion This way leaves all questions to every mans conscience to the conscience of a Jew of a Turk of an American of a Papist the old Testament as expounded by a Jew is his Conscience the old and new Testament as the popish Church expound it is their rule of faith and the Scripture lifting up Christ and casting down Christ and speaking with a hundred divers and contrary tongues is every mans obliging rule and because there is no man infallible in taking up the right sense of the Scripture if yee controll the Jew or put him off his sense of the old Testament which yeelds him this faith Maries son is a false lying Prophet the Apostles and all the martyrs are but cousening Impostors yea domineer over the Conscience and force his faith because yee are not infallible ye may not condemn the way of any for yee know not but they be the wheat and you the tâ—res for ought that Scripture saith on either side Never man in this life is sure of his faith and salvation from Scripture and since the Jew may be wheat if ye would go to raze his faith you go to pluck up the wheat before the harvest and suppose we and all the Jewes were converted to the Christian faith and if we conceive Pauls prophecie concerning them Rom. 1â— to be fulfilled they shall be converted yet 1. we are not infallible but live upon our fancies and conjectures touching the meaning of Rom. 11. say Libertines 2. Suppose the fulness of the Gentiles be converted to Christ and we among them and all the Jewes and that in our daies the earth be filled with the knowledge of the Lord and that all the sons of Zion be taught of God and that the wildernesse blossome as a rose and the light of the moon be as the light of the Sun and the light of the Sun be seven-fold as the light of seven daies and that all the glorious prophecies in Isaiah Zechariah and the rest be fulfilled in our daies yet by the doctrine of Libertines all these are but to us for any certaintie we have night fancies and dreames of crazie and feaver-sick heads For Master John Goodwin undeniably the learnedst and most godly man of that way hath said in a marginall note of men for piety and learning I cannot admire enough The Vindicators call the denying of Scriptures to be the word of God a damnable Heresie and we have no certainty that the Scriptures of the old and new Testament which we now have either the English translation or the Originall of Hebrew and Greek copies are the word of God So then holding the Scriptures to be the Word of God in either of these two senses or significations of the words either translations or originall can with no tolerable pretext or colour be called a foundation of Christian Religion unlesse their foundations be made of the credit learning and authoritie of men Because there is need to wonder by the way at this Let the reader observe that Libertines resolve all our faith and so the certaintie of our salvation on Paper and Inke and Mr. John Goodwin will allow us no foundation of faith but such as is made of grammers and Characters and if the Scripture be wrong pointed or the Printer drunke or if the translation slip then our faith is goâ—e Whereas the meanes of conveying the things beleeved may be fallible as writing printing translating speaking are all fallible meanes of conveying the truth of old and new Testament to us and yet the Word of GOD in that which is delivered to us is infallible 1. For let the Printer be fallible 2. The translation fallible 3. The Grammer fallible 4. The man that readeth the word or publisheth it fallible yet this hindreth not but the truth it self contained in the written word of God is infallible I suppose four men who shall shew to a wife her Husband among ten thousands all four fallible and may mistake yet when they have brought the Husband to the wife it cannot follow that the Wife doth not certainly and as infallibly know her own Husband by his tongue voice countenance proportion of body and statute as one can know another without any danger of mistake so it comes to the eares of a man born blind Joh. 9. there is a Prophet called Iesus the Son of Marie who will infallibly and indeclinably restore sight to this blind man yet the fame and report by which this is carried to the mans notice and knowledge is fallible all men standing truly that which the Lord reporteth of them liars and such as can be deceived yet it is no consequence that Iesus doth restore the man to his sight in a way subject to miscarrying and declinably and upon a fallible hazard so as he may goe as blind from Iesus as he came to him Now in the carrying of the doctrine of the Prophets and Apostles to our knowledge through Printers translators grammer pens and tongues of men from so many ages all which are fallible we are to look to an unerring and undeclinable providence conveying the Testament of Christ which in it self is infallible and begs no truth no authoritie either from the Church as Papists dreame or from Grammer Characters Printer or translator all these being adventitious and yesterday accidents to the nature of the word of God and when Mr. Goodwin resolves all our faith into a foundation of Christian Religion if I may call it Religon made of the credit learning and authority of men he would have mens learning and authoritie either the word of God or the essence and nature thereof which is as good as to include the garments and cloathes of man in the nature and definition of a man and build our faith upon a paper foundation but our faith is
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
2. Will yee compell their consciences with the Sword c. Answer your owne arguments Libertines 10. Object Is not this Babels confusion to punish corporall or civill offences with spirituall or Church censures or spirituall offences with corporall or temporall weapons Bloody Tenet Answ To inflict bodily punishment for Sorcery makes not the Magistrate a Church-officer as he fondly phansieth all sinnes against God who is a Spirit or spirituall and by this reason the Church of Thyatira should not censure the fornication of Jezabel and her followers nor the Corinthians the Incestuous man with excommunication which is a corporall offence to speake so contrary to 1 Cor. 5. whereas all publicke sinnes as sinnes against God are punished by him with bodily and spirituall plagues as it pleaseth him 2. These same sinnes as they are scandalls that offend the Church are punished with Church-censures 3. These same as they disturbe the peace of the State doe also deserve to be punished by the sword though I take not on me to determine curiously whether the Magistrate punisheth sins formally under the reduplication as they trouble the peace of the State or as they dishonour God the highest Judge it may be there is something of both in this reduplication 4. These same sinnes are rebuked by private Professours as they are stumbling blocks to them Hos 2. 1. plead with your mother neither is it against the nature of perswasion to bee drawne to means of sound beleeving by mens Laws as I observed before from Augustine for feare of punishment may cause men to hear the word of truth which otherwise they would never have heard Epis ad Vincen. 48. Alii dicant nesciebamus sit esse veritatem nec eam discere volebamus sed nos ad eam eognoscendam metus fecit intentos quo timuimus ne fortè sine ullis rerum aeternarum lucris damno rerum eternarum feriremur gratias domino qui negligentiam nostram stimulo terroris excussit ut saltem soliciti quaereremus quod securi nunquam nosse curavimus 11. Object What if the Magistrate in punishing heresie differ from the Church and strike with the sword for that which the Church thinkes no heresie what shall the Church doe then and what if the Church judge that to be heresie and exhort the Magistrate to punish that as heresie which the Magistrate in his conscience judgeth to be no heresie What shall then the Magistrate doe Answ Though there be reciprocation of subordinations that the Magistrate in an Ecclesiasticke way be subject to the Church power yet not to an abused Church power and the Church in a Civill way be subject to the Magistrates power yet not to the Magistrates power tyrannically used but to the power that is from God and as used for God and common justice in the one Court and the word of God in the other is supreme Empire judge that either must follow 12. Object Did not the people of Israel suffer the Gentiles to stay in their land and enjoy their own Religion without troubling of them Answ It is like they did but if they did right in tolerating Idolatry for which the land spewed out the inhabitants is a question 2. They might 1. Suffer them till they were first instructed and then convinced that Religion might not be forced on them 2. They could not suffer them in that land to blaspheme the God of Israel lest a common guilt should fall upon all Jos 22. 16 17 18 19 20. 3. Since the people were never to partake of other mens sins they were to argue against them and rebuke them and endeavour the gaining of their soules 13. Ob. The Elect cannot finally and totally fall away from Grace and perish as the Scripture saith Joh. 6. 37. c. Why then should we be so fondly jealous lest the people of God should be carried away with every winde of doctrine as to suppresse each opinion supposed to be erroneous so as to run the hazard of sileucing the most saving truths of putting to death Gods dearest Saints reducing soules to such a posture as if we be in ignorance and errour we must be uncapable of ever comming out of either Answ A foolish argument without head or foot 1. We are to be afraid of every sinne our Lord hath bidden us beware of though the Elect cannot perish since he that chooseth to the end chooseth to the meanes and to both immutably and irrevocably without shadow or change else this argument will prove we need not be afraid to whore murther oppresse or the most hainous transgressions for these sinnes cannot more prejudge the chosen of their state of grace and certainty of glory then being carried about with every wind of doctrine and unsound opinions continued in and published to pervert others doe argue that we are of the number of those that are ever learning and never come to the knowledge of the truth 2 Tim. 3. 7. and are unstable and unlearned perverting the Scriptures to our own destruction 2 Pet. 3. 16. given over to strong 〈◊〉 to beleeve a lye 2 Thess 2. and damned for not beleeving the truth v. 11 12. the heart not being stablished by grace Heb. 13. 9. like children tossed too and fro and carried about with every wind of doctrine by the slight of men whereby they lye in wait to deceive not speaking and not professing the truth in love that so we may grow up in Christ even in him in all things which is 〈…〉 Eph. 4. 14 15. All which prove that to be finally seduced is a certaine marke of reprobation as Matth. 24. 23 2◠◠Tim. 2. 16 17 18. 19 20. and the Spirit that teacheth us 〈◊〉 are not to be afraid of falling from the state of grace 〈◊〉 salvation though we fall in such sins as the spirit of Antichrist and of curst Familists who turne the grace of God into wantonnesse who abuse the doctrine of election of grace 2. He makes God to bring us into an inevitable necessity of either being carried about with every wind of doctrine to beleeve lyes or then run the hazard of losing most saving truths and of putting to death Gods most dearest Saints But what warrant hath he thus to make God the author of sinne or to teach that divine providence doth lead us into an inextricable perplexity and necessity of sinning so that whether we do this or not doe it we must sin 3. What Scripture maketh the beleeving of lyes a certain hazard of losing most saving truths Is there no way of comming to the knowledge of the truth and the sparing of the lives of Gods most deare Saints but by beleeving truths which may be lyes and corrupt doctrine a word that eateth like a canker Is there no way to come to Gods harbour but by sayling in the Devills boat sure this is no way of Gods devising but of Sathans forging 4. Is then cursed Toleration a
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