God appeared once satisfactorily to your conscience to be according to the word of God for you tooke the Covenant yet ye say it is Antichristian it drives men in droves to the Sacrament it is the Bishops Courts and Consistories continued But yee did sweare to endeavour the preservation of their Reformed Religion according to the word of God the onely rule But if it was sworne to as the Reformed Religion was it not according to the word of God is it reformed and not according to the word of God or was these words according to the word of God A condition insinuating what is in the doctrine and discipline of the Reformed Religion of that Church not according to the word of God to that you did not sweare But so if the Turke should come and wage warre against Papists for their Religion and a heathen people that maintaines there bee more Gods then one and that the Old Testament is not the word of God should raise Armes against the Jewes you might as well swear you should defend the doctrine of the Church of Rome and the Religion of the Jewes against the Turke and those heathen people according to the word of God for sure these fundamentalls that Jewes and Papists hold in doctrine are according to the word of God and so you did swear no otherwise to defend the Reformed Religion of the Church of Scotland then that of the Church of England before these troubles arose for that ye swore to defend in so far as it agrees with â—â—e word of God yea so ye did sweare to defend any Religion of any Nation you never heard of according to the word of God if you say But we knew the Reformed Religion of the Church of Scotland therefore ye might sweare to it but yee know not all the Religions of any Nation you never heard of But if so then yee knew the Reformed Religion of Scotland to be according to the word of God then it appeared satisfactorily to your conscience so to be But did their fundamentalls against Familists Antiscripturists Socinians Arrians so appeare to your conscience to be according to the word of God and their Antichristian and tyrannicall Presbyteries that are but as you say Episcopall Courts and Consistories appear to be so and that satisfactorily to your consciences if so why judge ye Familists Socinians such as deny the Trinity and such as make all the Saints to be Christ and Godded with the indwelling fulnesse of God to be Gods manifeâ—â—ed in the flesh to be Saints brethren the godly party to be indulged then you must question the fundamentalls of the doctrine of Scotland and they did not satisfactorily appeare to your conscience to be according to the word of God And why did you simply without any limitation sweare to endeavour the preservation of the Reformed Religion you should have said truly Reformed Religion of the Church of Scotland and why did you sweare simply to the doctrine worship discipline and government of the Church according to the word of God when yee knew then as now their government was Antichristian and not according to the word of God and their doctrine even in fundamentalls not so sure but Socinians Arrians and the Saints your brethren the Familists may hold the contrary and bee tollerated as Saints and their doctrine though opposite in fundamentalls to ours may be as satisfactory truths to your conscience as ours of Scotland Confesse and glorifie God you sware the Covenant in a Jesuiticall reserved sense kept up in your minde as you insinuate pag. 66 67. and such as the words cannot beare 3. There is here a new Tricke put on the Covenant it bindes to no truth but what shall appeare satisfactorily to the conscience of each swearer to be according to the word of God If a Merchant promise and swear to a simple man to give him for such wares an hundred pounds he gives him but an hundred pounds Scotch whereas the wares are to the man as dear as an hundred pounds Starling is the Merchant absolved of his oath and promise if he pay him but an hundred pounds Scotch and say it appeares satisfactorily to my Antinomian conscience the 〈…〉 of no more value then a hundred pound Scotch and my oath and promise obligeth me to no more then satisfactorily appeareth to my conscience the onely rule of my obligation to be according to equity and justice and so you are fully paid with an hundred pounds Scotch So this Authour absolves us from all oaths and covenants though we sweare not to kill a captive taken in warre and sweare to adhere to the fundamentalls that there is one God Christ is the one onely Mediator God and man consubstantiall with the father yet if after you have talked with Saâ—marsh or put your faith in the power of the sophismes oâ— a cunning Jesuit he makes it satisfactorily appeare to your conscience that it is according to the word of God that the captive â—e killed â—e is a murtherer and there be as many Mediators as there be Saints in heaven and as many Christs Godded with the fulnesse of the Godhead as there be Saints of the family of love and so your oath to your fundamentalls obligeth you not and you are guilty of no perâ—ury though first you sware to the necessary truths of God and now ye turne apostate from both faith and oath Libertines infuse such a magick in your erroneous conscience that it is your onely rule and displaceth the Law of nature from all obligation or the word of God the onely rule of faith and manners you are tyed no longer by the oath of God then your weather-cock-conscience with this new Moon hath catched a new light you are as if there had been no such outward Covenant obliging you take it upon the word of this Gamaliel dormii securd in utramque aurem But though it be true nothing doth oblige but it must appeare to be according to the word of God that it may oblige in the right and due manner and way yet it is most false that it obligeth as it shall appear or quaâ—â—nus because it doth appear to the conscience to be the word of God for a quatenus ad omne valet consequentia Then every thing obligeth as it appears to be the word of God to the conscience most erroneous then are some obliged to murther the innocent Apostles for it appeares satisfactorily to their conscience to be the word of God and service to God so to doe Joh. 16. 1. and some are obliged to sacrifice their sons to God though they did vow and covenant the contrary in Baptisme for it appeares satisfactorily to their conscience it is according to the example of Abraham to offer their sonnes to God except God from heaven forbid them as he did Abraham 5. To Libertines no Covenants nor Oaths of the most lawfull things layes on any more obligation to performance then if these Oaths
speake de genere singulorum or did those that took the Covenant speak or meane that tolleration of all these Sects and Reformation and nearest uniformity can consist or that he and all these had this sense under-hand of these words according to the word of God that is as Socinians Libertines Familists Antinomians c. expound the word of God If so we must justifie the Jesuits equivocation and their oaths with mentall reservation for the sense of Prelaticall men and of those that goe for Heretickes and Schismatickes now as then to wit Socinians Libertines Arrians Familists and the rest were knowne Heretickes and Schismatickes and their Socinian Arrian Familisticall c. sense of the word of God was excluded in the second Article of the Covenant in these words We shall endeavour the extirpation of Popery Prelacy Superstition Heresie Schisme c. by this Jesuiticall sense we all sweare we shall endeavour to be perjured and to reforme each mans Religion according to his owne sense of the word and whereas in former times it was beleeved that Christ was God-man We Familists sweare to reforme Religion in the three Kingdomes in that part and to teach and professe that every Saint is so Godded and Christed that there is as much of the fulnesse of the Godhead dwelling in every Saint as in Christ so that there be as many Saints as many Christs and as many Gods manifested in the flesh as there be Saints for since liberty of conscience was then not professed and was a point holden by no Reformed Church yea not by the Church of New England the best Reformed Church as this man saith but detested by all it was presupposed that the true sense of the word of God was against it and Independents who then did sweare the Covenant knew our minde and did sweare the preservation of the Reformed Religion in the Church of Scotland in doctrine worship and discipline against the common enemy and they knew Presbyteriall Government approves both of the censures of the Church and of the Magistrates sword against heretickes and therefore Turkes and Pagans would never have sworne a Covenant to endeavour uniformity in one Religion according to the word of God and after petition the Parliament to set up in England the widest multiformity that Sathan can devise and say they have sworne to endeavour the nearest uniformity in Religion and yet to preach and print and endeavour by the same Covenant and the word of God the rule of sworne Reformation the widest multiformity and that the Lord should be one and his name one in both Kingdomes and yet that the Lord be two or ten and his name that is the maners and kinds of Religions be two and twenty that Gods name may be divided amongst Socinians Arrians Familists Antinomians Anabaptists Seekers Antiscripturists Libertines Scepticks Enthysiasts Brownists Independentsâ— this is worse then a Popish implicit faith which we disclaim The other thing saith he left out which yet referres to all The Covenant is that hee that sweares shall by all lawfull wayes and meanes and according to his place and calling endeavour to performe the Covenant v. 13. to bring the Churches to uniformity and to extirpate heresie As for instance it is the godly Magistrates duty their place and calling to send forth Ministers to the darke places of the land and to set up lights to guide mens feet into the wayes of truth and peace and reclaime them from errors and he cannot be urged upon his calling to punish or compell gainesayers And the Minister is to doe it in his place by exhorting rebuking instructing but he is to goe no further he is not to deliver men up to judge and be an executioner Answ The words by all lawfull meanes and wayes which this man puts in Italian letters and says are left out by the Authour whom he refutes may soon be left out for they were never in the Covenant The man will defend the Covenant and apparently hath sworne it but I thinke he hath scarce read it for these words are not in the Covenant let him read againe Turpe est doctori cum culpa redarnit ipsum 2 He sweares to bring the Churches to nearest uniformity according to his place but when this man defends the tolleration of all the sects in England Socinians Arians Familists for he writing anno 1645 when above twenty sundry Religions in England came to the streets he excepts not one in all his Treatise but calls them all the godly party Saints Brethren the Godly and ownes them so in his preface and whole booke He must grant there is no uniformity in faith discipline worship by the word of God for if all these be Saints Godly and holy Brethren they have all one faith and are saved but let him tell me by the next if he can answer whether there is a nearest or any uniformity in faith worship and government betweene Presbyterians and Socinians Familists Antinomians and Seekers yet this man sweares to indeavour the nearest conjunction and uniformity amongst all the Saints who are to be tollerated but let him say if he hath in this case ingenuity or learning what nearest uniformity hee knowes amongst all these whether the Covenant should not obliege a Libertine to indeavour the widest contrariety and deformity of religious amongst these and to plead for forbearance of them all as he expoundeth it 3 But wee are saith he to indeavour by all lawfull meanes and wayes the nearest uniformity among the Churches and the onely lawfull way as he thinks is not by force but by rebuking instructing exhorting and by no weapons but onely by the word of God But since this Authour and all the Nation of Libertines goe upon this principle Religion is not to be compelled by force for we are not infallible and those whom we force as hereticks may be no hereticks for ought we know but as sound in the faith as our selves Then we have no faith nor any well-grounded perswasion of the word of God to refute them by the word and we refute them not of faith but sinfully and erroniously for they may be as sound in the faith as we our selves for ought wee know and this is a strong argument against morall wayes of gaining hereticks by the power of the word for if they may be sound in the faith and we the hereticks though we refute them by the word we may be perverting the right wayes of God and â—ight against Christ as Elimâ—s for Eliâ—â—s onely by morall wayes not by force or violence laboured to pervert the faith of Sergius Paulus and it is not apparent that Elimas was perswaded in his conscience that the Gospel Paul preached was the truth of God and so by no meanes lawfull or unlawfull by force or by the word of God are we to indeavour uniformity for our indeavouring is not of faith nor from the real grounds of the word but from meere opinions
had never been made if the erroneous conscience gainsay 6. You did know the discipline of the Church of Scotland debars not all from the Sacrament except known unregenerate persons yee knew their Consistories to be hatefull to the common enemies why then did you swear to defend them against the commmon enemy since both to your conscience and the common enemy they are contrary to the word of God 7. You durst not give the first battle to Bishops Scotland gave it to them when your Grandees were as low as shrubs as feared as Harts 8. You hinder Reformation your Independents wrought with all their power there should be no Assembly and that no old non-conformists such as sound and learned Mr. Ruthband gracious and zealous Mr. Ash and others to bee members thereof and would rather have had Prelaticall Conformists in the Assembly then they You joyne with all the Sectaries who are against Covenant Government Confession of faith and Directory of worship retarded the proceedings of the Assembly we heard often in Scotland you wished Prelacie were gone if ye knew what to put in its place as if no Government known to you could fit England but Prelacy and that of the Reformed Churches were not so good 9. You would goe further on then we and be over Jordan but we had rather sit downe on this side of Jordan as go over with you for ye was not well over when yee set up at the Kings house Idolatrous bowing to Altars and the abjured Masse-booke and Familists Socinians Antinomians Seekers Arrians preaching Souldiers who teach as many Saints as many Christs and Gods manifested in the flesh and when these perverters of the right wayes of God were silenced by a godly Preacher at London they prayed woe with learning it opposeth all the wayes of God and is that a Reformation on the other side of Jordan which sends out Apostles to preach that are as blinde as Moles in the principles of the single Catechisme who know not whether there bee-one God and one Mediator Christ or millions of Gods and Christs yet these are the onely aâ—ointed ones It were good that such a Reformation were over Jordan and millions of miles beyond America CHAP. XXII The pretended Liberty of Conscience is against the Nationall League and Covenant and the Ordinances of the Parliament of England ingaged by Oath for a Reformation of Religion A Midst our greatest feares and the inlarged sorrowes of our heart for the calamitous condition of our dear brethren in England by reason of an unnaturall warre raised by a Prelaticall popish and malignant party tending to the destruction of the Kingdome subversion of Religion Lawes and Liberties we exceedingly rejoyced when the Lord mighty in counsell did lay in Sion the foundation of a hopefull building and stirred up the spirits of the Honourable Houses of Parliament to declare to the Commissioners of the Generall Assembly of the Kirke of Scotland their sense of Church government by Archbishops Bishops c. to be dishonourable to God by arrogating to themselves a preâ—â—minence and power which he had not given justly offensive to the Kingdome a great impediment to the growth of Religion and promising to remove the same desired for the obtaining of aâ— happy union with the Church of Scotland and other Reformed Churches abroad the Generall Assembly to send to the Assembly of Divines at Westminster some godly and learned Divines of that Church whereby an uniformity in forme of Church government might be obtained and tâ—ereby a more easie passage made to the settling of one confession of faith one Liturgie or Directory of publicke worship and one Catechisme in all the three Kingdomes and when for our faith fulnesse to our brethren in sending an Army to England to helpe them the enemy had wasted our land and we were given for lost and filled with the cup of astonishment of waters of gall and wormewood in our greatest midnight darkenesse it was to us the morning dawning of the flourishing condition of the Isle of Britaine when we did reap first fruits of that blessed union of both Kingdomes by that Nationall Covenant with the Lord the most high and of the three Kingdomes amongst themselves never to bee forgotten and when we received the Directory for the publicke worship of God throughout the three Kingdomes passed in Ordinance of Parliament in each Kingdome But now we are stricken with amazement exceedingly when we reape no other fruit of our expence of blood wastation of our Kingdome attendance on this Assembly four years but in stead of the nearest uniformity of the Churches of God in the three Kingdomes in Religion Confession of faith form of Church government Directory for worship and catechising a far more capacious and wide deformity in all these then there was before our taking of the Covenant yea or since Christian Religion came first into this Island When we see a licentious tolleration in one of the three Kingdomes of all formes and wayes of serving God established by Law and no limitation nor bordering provided to hedge in the fleshly and lawlesse exorbitances of men whose apprehensions and phancies of the one onely true God in three distinct persons and of his revealed will in his word are now by nature vaine superstitious Idolatrous blasphemous impure and devilish save onely a poore narrow and dubious circle of some few fundamentalls that may be and are by men of corrupt mindes changed in lyes and blasphemies We therefore the Commissioners of the Kirk of Scotland according to the trust committed to us are necessitated in the name of Jesus Christ the onely King and head of his Church and at the commandement and in the name of the Kirke of Scotland to protest and by these presents doe protest and declare against the said pretended tolleration as followeth 1 Such liberty is inconsistent with and repugnant to the word of God Deut. 13. 1 2 3 to ver 12. Rom. 13. 1 2 3 compared with Phil. 3. 2. 2 Joh. 10. where false teachers are câ—â—â—ed evill doers so Ezra 7. 23 24 25 26 27 28. Neâ—em 13. 15. 17. 21 22. 25. 30. 2 Chron. 34. ver 33 2 Chron. 15. 12 13. 16 17. 2 Kings 23. 5 6. 9. 20 21. Dan. 3. 29. Dan. 6. 26. 1 Tim. 2. 2. Revel 17. 12 16 17. Zach. 13. 1 2 3 4 5 6. Esay 49. 23. Exod. 20. 8 9 10 11. Levit. 20. 2 6. Deut. 17. 2 3 c. Exod. 32. 26 27 28 29. Numb 25. 1 2 3 c. Deut. 28. 18 19 to ver 22. Josh 22. 10 11 c. 2 God severely avengeth and plagueth breach of Covenant either with the Lord himselfe or men We therefore appeale to the righteous Judge of the whole earth whose dreadfull name is ingaged in this Covenant Nor can wee imagine that this Covenant is temporary for we swear to continue in this blessed union all the dayes of our life zealously and constantly Nor hath
by Presbyterians to take the Covenant as the Author saith p. 258 How Independents swore to defend the Presbyterian government and with tongue pen and sword cry out at it as tyrannicall antichristian and Popish p. 261 Libertines make Conscience not the Word of God their rule p. 262 How appearing to the Conscience makes not the word of God to be the obliging rule but only as touching the right and due manner of 〈◊〉 obliged thereby p. 2â—3 Chap. 22. The pretended Liberty of Conscience is against the National League and Covenant the Ordinances of the Parliament of England ingaged by Oath for a reformation of Religion 265 Chap. 23. The place Acts 5. 34. to wit the counsel of Gamaliel discussed and found nothing for Libertie of Conscience Mr. Goodwins unsound glosse touching the counsel of Gamaliel Acts 5. p. 2â—â— Gamaliels argument proveth as strongly that murtherers and adulterers should not be punished as that men ought not to bee punished for their Conscience p. 28â— The Argument of Gamaliel owned by Adversaries rendreth all 〈◊〉 fundamentals of the Gospel uncertain and Topick Sceptismâ—â— all the most well setled beleevers p. 285 Gamaliels Argument doth conclude that we are not to oppose by arguments and Scripture any blasphemous way against the gospel 286 Immediate providence is not the rule of our actions 288 Chap. 24. Whether punishing of seducing Teachers be inconsisâ—â—â— with the meeknes of Christ place Luk. 9. 54 discussed The Lords not burning Samaria with fire from heaven Luk. 9. is no colour for pretended Toleration p. 288 The case of Elias calling for fire from heaven and of the Apostles much different p. 289 The meeknes of Christ being extended to Publicans Extortioners and Harlots doth as well conclude such ought not to be punished by the magistrate is that false teachers ought not to be punished by him 291 By places from the meeknesse of Christ Socinians labour to prove the Magistrate is to shed no blood under the new Testament 292 Christs not breaking the bruised reed would prove that Hereticks are gracious persons though weak in saving grace and lovingly cherished by Christ if the place Isa 42. Mat. 12. 19 20 help the adversaries p. 293 Christs meeknes not inconsistent with his justice ibid. Rash judgement condemned 1 Cor. 4. 5 6. is nothing for pretended toleration p. 294 That many through the corruption of their own heart render hypocriticall obedience because of the sword proveth nothing against the use of the sword to coerce false teachers p. 29â— Matters of Religion â—ught to be inacted by the law of Princes Christian Rulers that such as contravene may be punished p. 299 Lawes of Rulers in matters of religion 〈◊〉 only bind the outward man ibid. The false teacher is to be sent to the Church and Pastors thereof that he may be convinced before he be punished p. 297 Chap. 25. Whether the Rulers by their office in â—â—der to â—â—nce are to stand to the laws of Moses for punishing seducing teachers ibid. How judiciall Laws oblige to punishment 298 Judiciall Laws were deduced from the morall Law p. 299 True cause of War with other Nations p. 300 Two Kingdomes becoming one body by a religious Covenant if it be mutuall the one part may avenge the quarrell of the Covenant on the other in case of breach p. 302 The new Altar erected by the two Tribes and the half beyond Jordan Josh 22. how a just cause of war ibid. Christian Princes Laws against Errors and Heresies p. 305 As Constantine gave out severe Laws against Donatists so did Julianus the Apostate restore Temples to hereticks and granted liberty of conscience to them that so he might destroy the name religion of Christians as is before observed so Aug. Ep. 166. â—d Donat. 309 God only determineth punishments for sin ibid. The punishing of a seducing Prophet is morall 301 The punishing of seducing Teachers is an act of justice obliging men ever and every where p. 311 False Teachers in seducing others apprehend the hand of divine vengeance pursuing them as other ill doers doe and so it must be naturall justice in the Magistrate to punish them p. 312 The punishing of false Prophets is of the Law of nature ibid. Idolatrie is to be punished by the judge and that by the testimonie of Job c. 31. who was obliged to observe no judiciall law but only the law moral and the law of Nature p. 313 How the Fathers deny the sword is to be used against men for their Conscience p. 315 Church censures and rebukes for Conscience infer most of all the absurdities that Libertines impute to us p. 316 That there was an immediate response of Gods oracle telling who was the false Teacher is an unwarranted forgerie of Libertines 318 If Heresie be innocencie seducing hereticks ought to bee 〈◊〉 and rewarded 319 The Magistrate as a Magistrate according to prophecies in the Old Testament is to punish Seducâ—rs p. 〈◊〉 What Mr. Williams giveth to the Magistrate in Religion 〈◊〉 sufficient ibid. Christian Kings are no more Nurse-fathers Isai 49. 23. 〈…〉 true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines p. 〈◊〉 The mind of divers famous Authors touching the parable of the 〈◊〉 p. 〈◊〉 The parable of the Tares considered p. 〈◊〉 Mr. Williams holdeth that the Prince owes protection to all Idolâ—trous and bloodie Churches if they he his Subjects p. 32â— How the Magistrate is to judge of Heresie p. 329 A Magistrate and a Christian Magistrate are to be differenced 〈◊〉 can or ought all Magistrates to judge of or punish all Hereticks p. 330 Whether peace of Civill societies be sure where there is toleration of all Religions p. 33â— Peace is commanded in the New Testament no word of 〈◊〉 of divers Religions nor precept promise or practise thereâ—â—â—â— p. 〈◊〉 No ground for abolishing of judiciall Laws touching that point ibid Libertines give us heathenish not Christian peace under many â—â—ligions p. 3â—â— Chap. 26. Whether punishing of Seducing Teachers be persecution for Conscience There is a tongue persecution condemned by Libertines themselves p. 〈◊〉 Libertines persecute others for Conscience p. 〈◊〉 Libertines ought not to suffer death for any truth p. 3â—â— The Lords patience toward sinners in the old Testament no Argâ—â—â—â— of not coercing false Prophets p. 34â— Hope of gaining Hereticks no more a ground of sparing them then of sparing murtherers who also may be gained p. 345 Whether to be persecuted for Conscience true or false he a note of 〈◊〉 true Church ibid. No new Commandments under the New Testament p. 〈◊〉 They that suffer for Blasphemie suffer according to the will of God in Peters sense by Libertines way p. 34â— Chap. 27. Whether our darknesse and incapacitie to beleâ—ve and professe together with the darknesse and obscuritie of Scripture be a sufficient ground for Tolaration Our inabilitie to beleeve is no plan for Toleration p. 350 Preaching of the Word without the Spirit
such like But the â—â—â—y shall reveale every Mans worke what it is It cannot be denyed but the more tenderness the more of God and the more of Conscience but by tendernesse is meant feare and awsomeness of sinne so no question there is some Conscience that is made of glasse and is easily broken and some of iron and braâ—â— lay hell on it let Christ say to Judaâ— in his face he shall betrary his Master and hee hath a Devill yet his conscience doth not crow before day light to waken him But give no leave to contend for our righteousness wee beleeve wee have found a ransome and yet we hold that tolleration of all religions is not farre from blasphemy and therefore to any way to Monopolize the tytle of tender Consciences to themselves as a Characteristical note to difference them from Presbyterians such as dare not out of the feare of God and reverence to their owne Conscience in this point awing them but judge liberty of Conscience fleshie Liberty in that title seem to hold forth no tenderness of conscience at all except they allow us to share with them in the Name of tender Consciences Which name I durst no more take then to call my selfe a Perfectist or holier then my brethren whereas its more congruous to thinke and call our selves the chiefe of sinners To bee bold with the Scriptures and to dispence with new dreames touching God Christ and the mysteries of the Gospel in all heresies and blasphemies that they may be tollerated is boldnesse of conscience 2. Pertinacie after conviction and then to say wee cannot come up to the rule when the truth is we will not come up to the rule is no tenderness 3. A tender conscience feareth an oath and dare not say every man may sweare a covenant with God in his owne sense yes it s a Jesuites conscience 4. To carry on a designe under pretence of Religion with lyes breaking of oathes treaties promises is a farre other thing then tenderness 2. How Antinomians who deny that the regenerate have any conscience of sinne or that they are to confess or bee grieved in Conscience for Incests Adulteries Murthers Rapes Oppressions or the like or can crowd in under the lap of this veil of tender Conscences is more then the truely godly can see 3. To condemn all the godly in the three Kingdomes and the Churches of New England as not tender Consciences because they professe that liberty of Conscience is Atheisticall licentiousnesse seemeth to be a harder measure then these godly persons deserve who out of some tendernesse of Conscience dare not but condemne liberty of sinning against the duties of this Table and therefore if tolleration of all false wayes intitle men to tender consciences because it is the opinion of same 〈◊〉 men why should not these who are also godly and our â—â— conscience hold the contrary opinion be also called 〈◊〉 consciences And if this be we shall not know who they are who are to be tearmed tender consciences who not But I had rather speake a little of a scrupulous consciences the Scripture saith the heart of Josiah was tender but that he wept at the reading of the Law sure it was not scrupulositie which is alwayes a fault and disease of the conscience as when the conscience doubts and feares for triffles where there is no grave and weightie cause The place 1 Sam. 25. 31. in which Abigal so speaketh to David is not to be expounded of a scrupulous but of a justly greived conscience This shall be no greife unto thee nor offence of heart unto my Lord either thaâ— thou hast shâ—d bloud causelesse or that thou hast avenged thy selfe Heb. It shall not be staggering or stumbling to thy heart for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to offend stumble fall to remove out of the place Isa 28. 7. Râ—â— Abraham reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have made others to stumble and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nah. 2. 10. knees smite one against another the one knee in affrighted men offendeth the other and makes the other to stumble or fall So in a trembling conscience sin maketh the conscience to go out of the way and fall as one knee trembling maketh another knee in a race to fall Abigal disswadeth David from sâ—edding innocent bloud or avenging himselfe on Nabal because so to doe should be no griefe of conscience It s a litote It shall be a feast and a rejoycing of conscience that thou hast not sinned against God And this is to bee considered that a greived conscience travelling with remorse is 〈◊〉 so farre tender that it either absteineth if the sinne be to be committed or it grieveth if it be committed and in the truely godly foâ—â—citeth for reconciliation A doubting conscience is ignorant of the thing done or to be done and inclimeth to neither â—â—des But a scrupulous conscience inclineth to the one side but with doubting and a trouble of minde as the traveller walketh but with some pain as if there were a little stone in his 〈◊〉 〈…〉 Moral l. 2. c. 20. 4 â— Maldâ—rus in 12. 〈…〉 8â— Amesius de Conscient l. 1. c. 6. The causes of a scrupulous consciences are 1 Gods wish and 〈◊〉 permission 2. Sathans working and acting on a cold 〈◊〉 â—ad bodily complexion 3. Ignorance Weâ—â—nesse of judgements 4. Immoderates feare troubling reason 5. Inconstancie of the minde 6. And withall some tendernesse Gregoriâ—â— said â—â—narum conscientiarum est ibi culpam agnoscere ubi culpâ— non est It is one of the most godly errors and a sinne that smalleth of grace Papists miserable comforters say a speciall way 〈◊〉 be delivered is to subâ—â—â— your selfe to a superiours blind command They say a Priest was freed of his scruple when he obeyed Bernards bare word and trusted in it hearing that Vâ—â— et mea fide confisus sacrifica goe and upon my faith sacrifice confidently It were good to use heavenly violence against scruples phantasie will cast in I should not pray because God hath decreeâ— whither I pray or pray not the thing I suit shall never be 〈◊〉 It s good to turne away the mind from threatnings he tempted providence who having a weake head will walke upon the house top In rovings and grinding of a â—â—morous mind unbeliefe will breake one linke of Gods chaine and that broken must breake another and that a third till the saith of eternall election be broken As in a wall of foure squared stones not well cemented loose and breake out one stone that will breake another and that other loose a third till the whole wall must fall weaknesse can spin out threed after threed one doubt after another till the poore soule be taken off the Gospel-foundation of Consolation CHAP. II. Conscience under Synods and how and that the Conscience cannot have absolute libertie in matters of Religion THE Conscience is a tender peice and either the best friend next to the
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
avoyding of them is not of God But such is this pretended Toleration ergo It is not of God the major is evident of it selfe The assumption I thus prove Therefore the Magistrate should not punish Heretickes because hee cannot doe it in faith for he not being infallible hee cannot certainely and undeniably know that hee punisheth the man for that which is a Heresie or for that which is a truth and so while he is plucking up Tares hee may bee plucking up Wheat and so he cannot in faith punish him say they But this reason strongly evinceth according to the way of Libertines the gaine-saying hereticke is not to bee refuted nor to bee sharpely rebuked that he may bee sound in the faith nor to bee avoided as selfe-condemned contrary to Titus 1. 11 12 13. Titus 3. 10. Romans 16. 17. 2 Timoth. 2. 14 15. 1 Timoth. 6. 3 4. Matth. 22. 29 30 31 32. 1 Cor. 15. 1 2 3 4 c. because what ever my Christian Professour doth as well as the Christian Magistrate he must doe it in faith Rom. 14. 23. otherwise 〈◊〉 sinneth And it is no lesse sinne I speake not of 〈◊〉 degreeâ— to refute judge and condemne rebuke and avoid a brother as a selfe-condemned Hereticke when it is not evident to the conscience of Pastours Synods or any private Christians who may refute admonish and rebuke Heretickes by the word of God Titus 1. 11 12 13 Titus 3. 10. Rom. 16. 17. that hee is an Hereticke for they may bee reproaching and speaking against such as are sound in the Faith and Wheat not Heretickes and Tares for ought they know who have not monopoliâ—ed the Holy Spirit to themselves onely more then these whom they refute admonish rebuke and avoid as Heretickes and so they cannot in Faith more 〈◊〉 the Holy Ghosts charge and rebuke Heretickes then the Magistrate can in Faith draw the Sword against them Argument VI. THe father commands the children now in the state of sinne to learn and heare the judgements and testimonies of God Gen. 18. 19. Exod. 12. 27. Psal 78. 3 5 6. Joel 1. 2 3. and that in order to the rod and bodily punishment Prov. 13. 24. Prov. 23. 13. With-hold not correction from the child for if thou beatest him with the rod he shall not die 24. Thou shalt beat him with the rod and shalt deliver his soule from hell Damnable heresies bring swift destruction 2 Pet. 2. 1. The fourth command is given to the father of the house Exod. 20. in order to son servant and stranger to cause them to keep the Sabbath which Nehemiah as a father and a ruler practised by the sword Nehem. 13. 19 20 21 22. And the like Morrally layeth bands on all Magistrates and Ministers according to the power of the rod civill or ecclesiasticall committed to them Eli a father and a judge dispised God 1 Sam. 2. 30. in not correcting his sons for abusing of their priestly power his sonnes might have pretented conscience that they could not live upon the ordinary allowance for the priest and that the law of nature might beare them out in their practises yea every man is to take care that he and his house serve the Lord nor did Joshua as a Magistrate only chap. 24. 15. but as a master of a house so speake then must the Prince the Parliament the Magistrates say the like and take care according to their places as fathers of the Common-wealth to doe the same Hence we thus argue what ever coercive power to command threaten promise punish restraine reward God hath given to parents masters of families teachers tutors officers in war Kings and Princes is the good gift of God and a tallent to be imployed for the good of soules and in order to observe the duty of the first Table every one in order to their station Because Kings are to bring their glory and honour to the new Jerusalem it s either Kingly honour and power which is essentially coactive or then it is nothing but that holy rich men that bring their glory to it Rev. 21. 24. And Kings shall minister to the Church It is either royall service as Kings or then no more favour is bestowed on the Church then if private men ministered to the Church Esa 60. ver 10. And if it be not for the beautifying of the House of God at Jerusalem in obeying the Law of God and insticting death or banishment on the refusers of obedience as the Persian Monarch did Ezr. 7. 28. 26 27 28. it is not glory brought to Jerusalem But such a coercive power hath the Lord given as a talent and gift to parents masters teachers tutors officers Kings and Princes as these places evince And thus that which the master of a christian family may doe that the father of the Common-wealth the King in his place may doe But the master of a family may and ought to deny an act of humanity or hospitality to strangers that are false teachers who bring another Gospell 2 John 10. whom he must neither lodge nor bid God speed because he brings another Gospel which he otherwise owes by the law of nature to a Pagan and a man not knowne to him Heb. 13. 1 2. Job 31. 32. Gen. 18. 1 2 3 4. chap 19 1 2 3. The proposition is cleare upon the ground that David as an head of an house will cut off all lyers and wicked persons out of his house as a godly King he will also cut off early from the Church called the city of God 〈◊〉 wicked doers Psal 101. For if every Christian family of New England must refuse lodging to a false teacher must not the Governour and Judges who have power to command and regulate acts of hospitality joyn their civil authority to forbid any master of an house to lodg such a 〈◊〉 hereticke And what is this but the highest degree of banishment And if the Christian Magistrate who may in law dispose of Innes and lodging of strangers for the publique good should command any to receive such a man 〈◊〉 house should he not offer violence to the conscience of the master of the house And yet if the man were sound in the faith and should onely seeme a false teacher to the master of the house the adversaries would say the godly ruler may command an act of the law of nature to lodge a 〈◊〉 who onely upon mistake and an erronious 〈◊〉 is suspected to be an hereticke for they say the Ruler may 〈◊〉 his power in duties of the second Table 3 It appeares that the laws of both Kingdoms ordained English or Scotish seminary priests or Jesuits that come to either Kingdome to seduce men to the Romish faith to be hanged to have better ground in the word of God 2 Jo. 10. and which forbids any under paine of death to lodge such then the twelfth proposall for peace that licenceth Jesuits and Preists and so commandeth Protestants to lodge such if
providence God hath made the supreme Magistrate Judge of all murthers yet may this godly Prince and the generality of men be ignorant yea uncapable at least most unfit to judge how a bloody Physitian tooke away the life of such a childe by this vegetable or this herbe or this syrrope to the end his owne sonne might be heire dare we say with this Objecter therefore this providence in appointing such a godly Prince to be â—udge of murther because he is not a skilled Physitian is inconsistent with the wisdome and goodnes of God in the government of the world the like instances I may give in thousands of the like cases in which the Christian Judge may be ignorant And I cannot dissemble but it is a hard question how the Magistrate as a Magistrate doth punish Gospel-hereticks for so all Magistrates even heathen Magistrates who are invincibly ignorant of the Gospel in regard they never heard of the Gospel should be obliged to punish false-teachers and Gospel-hereticks which seems hard for it is a sinne against the Magistraticall duty of an Indian Magistrate not to punish Gospel-hereticks Answ It follows not for nothing follows but it s a sin in an Indian Prince and he sinneth against his Magistraticall office in that he punisheth not an Indian false-teacher who teacheth against the Law of nature because an Indian should not worship the Devill but the Indian Ruler invincibly ignorant of the Gospel sinneth not against his office as a Magistrate because he punisheth not a Gospel-hereticke for he is not obliged to every Magistraticall act as a Magistrate not to those of which he is invincibly and faultlessely ignorant as an Indian husband and Master invincibly ignorant of the Gospel sinnes not against the duty of a husband and head of a family though he teach not wife children and servants the principles of the Gospel which a Christian husband and head of a family is obliged to doe not as a husband and head of a family simply but as such a husband and head as heareth the Gospel and so either heareth and knoweth or may heare these Gospel principles if he were not thereof ignorant through his owne sinfull neglect Object But the Magistrate as the Magistrate punisheth Gospel-heretickes ergo All Magistrates even heathen Magistrates faile against their Magistraticall duty if they punish not Gospel-heretickes and their ignorance cannot excuse them Answ The Antecedent is not simply true every Magistrate as a Magistrate sinneth against his office if he punish not some false teachers if convened before him and convinced But every Magistrate as a Magistrate punisheth not every heretick against the Gospell but onely such a Magistrate as heareth the Gospell punisheth such a Gospell Heretick We say that Magistrates by vertue of their office make lawes for no transporting of monies out of England but you cannot inferre that if Magistrates did this by their Magistraticall power then Magistrates as Magistrates and so all Magistrates of India and all Heathen Magistrates ought to make lawes that no mony bee transported out of England it is no consequent at all for though English Magistrates make such lawes by their Magistraticall power yet they doe this as such Magistrates not as Magistrates thousands such wee may alleadge Object How then doth the Magistrate as the Magistrate serve Christ Mediator in punishing Gospell hereticks and bringing his Kingly honour to the new Jerusalem and casting his Crowne downe at the feete of the Lambe Answ The Magistrate as the Magistrate should wee speake accurately in such an intricate debate doth not serve Christ as Mediator for then all Magistrates Heathen and Indian were oblieged to serve him as the axiome proveth Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Magistrate as such a Magistrate lustred with Christianity punisheth Gospel Hereticks and sinneth against his Magistraticall office if hee doe not so for Christianity spiritualizeth the exercise of maritall paternall Magistraticall power and elevates them above their common nature in Christian Husbands Fathers Magistrates which it cannot do in all husbands as husbands fathers as fathers Magistrates as Magistrates even suppose they be heathens Quod non ni est non operatur Object But why then may not a Christian Magistrate as a Christian if not as a Magistrate be a Vicar of Christ Answ 1. Because Christ as Mediator hath no Vicars nor sub-mediators so the Minister or the Christian Magistrate as the Christian Magistrate cannot be the Vicar of Christ 2 Because the Christian Magistrate as the Christian Magistrate and even lustered with Christianity which is not in every Magistrate yet operatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in externals and onely can as a Christian Magistrate proceed according as the heresie is proved by witnesse or confessed and obstinately maintained by the Heretick and all this is externall and doth but externally and in external means promove the Churches spirituall good and the mediatory Kingdome and it is such a promoving as Christ may wel want though ordinarily he cannot want pastors and teachers Quest But doth not the Mediator Christ as Mediator promove his Mediatory Kingdome in and through the Christian Prince as his instrument subordinate to him as Mediator Answ Not at all for Christ useth the Christian Migistrate as his servant to beat the wolves from the flock but not as King mediator as God-man head of the Church for Christ Mediator as Mediator works not by externall violence or by the sword in his mediatory Kingdome Joh. 16 36. If my Kingdome were of this World mine owne would fight for mee Ergo it is but borrowed accidentall helpe and service that Christ hath in his mediatory Kingdome from Kings he workes not as Mediator by fighting Christ who is Mediator qui est Mediator acteth by beleeving Kings not quâ Mediator as he is Mediator the sword may procure good and peace to the mystical visible body and immunity from spirituall errors But this is a meanes to Christ as Mediator in the by and at some times not such as is the ministery of the word 2 Cor. 10. 5. which is spiritual not carnal though ministers be not sub-mediators yet Christ as Mediator workes and conquers in them and by them But I returne 6 To say the text speakes of evill doers which appertaines to the cognizance of the ordinary Magistrate if it were not as ordinary to the Magistrate to be an understanding Christian as another man is to begge the question for we say false teachers wolves in sheeps skins woorying the flock which may be knowne by their works as a figâ—ree is known from a thistle by its fruit are such evill doers The text and law distinguisheth not and mentioneth no more murtherers then false teachers Therefore the text meanes all evill doers that perâ—urbe humaine societies as spirituall wolves and lyons that devoure the flocke and those that thinke ill in their hearts to all men of sound sense are punishable onely by
spirit of my Disciples is not so 2. Your spirit seeks to destroy lives out of a zeale for Religion the Spirit of the Son of man is for saving not for destroying of mens lives And this generall answer of Christ forbids all cruelty in the matters of Religion saith Celsus Answ First the Libertines must prove from this that the Disciples made Religion the quarrell why they would have the Samaritans burnt and not an inhumane fact of denying against the Law of nature an act of hospitality to strangers and that because of the envy between the Jews and Samaritans Christ seeming to grace Jerusalem with his presence then the Samaritans have had a high esteem of Christ were offended that so mighty a Prophet should visit their hatefull enemies this was an act of envy rather then an heterodoxy in the faith or opposing the doctrin of the Gospel 2. The Samaritans were yet in their Idolatry and utterly ignorant of the Gospel now we had never a question with Libertines whether the first thing to be done to such as will not admit Christ or his messengers within their houses for the first act of refusing to hear the Gospel before they be instructed we are to call for the Magistrates sword to kill them or for fire from heaven to destroy them we think no we should thinke this no way of God to convert them wee plainly say It is not lawfull to us to goe with fire and sword to force the Indians Samaritans or any heathen to embrace the Christian faith the weapons of our warfare are not carnall if they be within our power we may restraine them 1. From spreading their blaspemies to hurt and seduce the soules of the people of God 2. We may hinder them from reproaching God or his son Christ in the hearing of the people of God as David fought against Goliah who blasphâ—med the 〈◊〉 God 3. If they do Nationall injuries and acts of hostility we may raise armes against them and in these warres in case of subduing we may intend the propagating of the Gospel to them as the Master is to command and teach his servants Gen. 18. 18. Deut. 6. 6 7. so the victors having made the subdued people their servants doe now acquire some masterly power over them to see them instructed in the knowledge of the true God Nor is the intention of overcomming in a lawfull warre the more unlawfull but rather more spirituallized by the accession of a spirituall intention to doe good to their soules whether wee may by force take their children from them and train them up in the Christian Religion is disputable since their condition of being subdued denudes them not of the naturall relation of fathers to sonnes or because in so robbing them of their children we should but spoyle them of the actuall abuse of that paternall right which is now conveyed to runne in a right channell to traine up young ones in a right way whereas their parents would imploy it to a wrong end it would seeme no violence to the soules of young ones since nothing is done but by gracious education and instruction 4. If they joyne with us in one Religious Covenant and we sweare with our lives and goods to defend one another we may cause them stand to the oath of God they were under As Asa compelled not onely Judah but those of Israel that fell in to him to stand to the oath for the Covenant when it is mutuall giveth a reciprocation of Rights to each Kingdome over the other for if he that makes a promise to another much more he that sweares a Covenant to another makes over a right to the other to plead for the fulfilling thereof omnis qui promittit facit jus alteri cui est facta promissio ad requirendam promissi implectionem This is cleare in the Kingâ— covenanting at his coronation with his people and the people with the King in the compacts between the master and the hired servant between two merchantâ— if thiâ— were not the nerves of all societies and lawfull confederations between man and man nation and nation should bee broken 2. Omne promissum cadit in debitum promise becomes debt and so doth a Covenant But before I say more of compulsion of heathen that are without A word to the wise of forcing within and of the Covenant endeavouring of uniformity not the Prelaticall in Ceremonies and canonicall obedience which Familists impute to the Covenant but Scripturall uniformity in the same faith and forme of wholesome words and externall worship and ordering of it which is not indifferent as Libertines and Familists who in this are brethren against Presbyterians the Authors of their breathing in England but we intended good to men not to sects endeavouring of nearest uniformity in the three Kingdomes which we did sweare is contrary to actuall tollerating of all sects and Religions but the Sectaries endeavour the latter and have compassed it ergo the Sectaries are gone contrary to their Oath and Covenant The Proposition is evident setting up of all sects and Religions by a Law-tolleration is an endeavouring yea and actuall erecting of the widest multiformity that is Yea but the Ordinance provides against Antitrinitarians Socinians Papists Answ There is no provision against them Papists will say Amen to tollerate them 2. There is no provision made to try Socinians and Papists whether they be such or no but the old way of trying them by the Law removed and no new one established then are they the same way tollerated that the Familists Aminomians Arminians Libertines Enthysiasts Antiscripturists Sceptists Seekers are tollerated who all will acquiesce to the Ordinance as I conceive and within these few yeares would have rejoyced at lesse then the halfe of it A certaine Author hath written a Treatise called Ancient bonds in which there is little antiquity lesse 〈◊〉 no impartiality much ignorance for he neither doth nor can so much as state the question And he faith 1. We are to endeavour Reformation of Religion in the three Kingdomes not simply but according to the word of God the only patterne and regulation of the best Reformed Churches and of us we clip the Covenant of these words Answ The word of God say the Familists in their Petition to King James an 1604. as we understand it So as Libertines understand it and according to their conscience so the Jewes would sweare to endeavour a Reformation according to the word of God in the Old Testament as they understand it and the Papists according to the word of God as they understand it to written and not written and will the Author dare to looke God or men in the face and say the words according to the word of God is according as every Covenanter understands the word of God the Prelaticall man the Socinian Arrian Familist Antinomian Seeker Separatist Antiscripturist Antitrinitarian Arminian for all these did take the Covenant if we
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
Testament he shall thrust through the false Prophet that speaketh lies in the Name of the Lord Zach. 13. 1 2 3 4 5 6. Kings as Kings must confer some royall service to the Church over which they are Nurse-fathers But all the power that Kings have is essentially co-active and in order to rewarding or punishing Rom. 13. 3 4. therefore they must confer coactive service Piscator saith well That the Prince is called the keeper of both Tables of the Law by our Divines therefore he is to vindicate Gods glory in both He that hath the keeping of two pits one more horrible and dark another more mild and heartsome for two malefactors a theef and an adulterer he must not cast the theef in such a dark dungeon as the adulterer So if the Magistrate keep both Tables he must not punish according to his own will but according to the rule and prescript of God Nor saith the Author of the Bloody Tenet any thing when he tels us that the Magistrate owes to the true Religion 1. Approbation and reverend esteem 2. Personall submission to the spirituall government Mat. 18. 1 Cor. 5. 3. Protection to the Subjects whether they be apart or met together To a false Religion he oweth permission not approbation Mat. 13. 30. 2. Protection from violence to their persons and estates Answ All this is very nothing 1. Approbation and submission to truth is no royall power Isaiah giveth a paternall and fatherly power to the King in Church matters when he saith He shall be a nurse-father Now all he gives in these two former points to wit approbation of and submission to truth is no more then any tradesman or son owes to the Church So Isaiah makes the King a father this author makes him a son subject to the Church which subjection I deny not in another consideration but that as a nurse-father he should approve the truth and submit thereunto as all the members of the Church makes him both a father and a son a commander and a humble submissive obeyer in the same considâ—ration which is most contradictorious and uncongruous for he must speak of him as a Ruler or else he saith nothing The third thing which is protection to the true Church is nothing to the purpose for that he owes to them as subjects not as they are serving God in the duties of the first Table for the King by this man can neither command them nor forbid them by his Magisteriall or coactive power to serve God or not to serve him in the duties of the first Table and by the true Church that the King owes protection to the Author meaneth not the Church that is in it self sound and true but the Church that seemeth and appeareth so to the conscience of the Magistrate though most erronious Now this is the Church of Seekers and Anabaptists but suppose the Magistrate or Commander in war be a Familist a grosse Anabaptist the Author will not say That he ought to protect the Church assembled to worship God and to excommunicate and deliver to Satan such as subvert the faith of many and say the Resurrection is already past or that he ought to protect an Assembly of Divines that are for Presbyteriall Government and the truth that Calvin and our Reformers delivered These are to him Antichristian Synagogues or if he owe them protection he ought to offer violence with his sword to Anabaptists such as rose in Germany under John Becold of Leydon that out of meer principles of Religion killed all that were not of their way and to displace imprison and confine Presbiterians So yet in a defensive way the Magistrate must offer violence to the conscience of men who for meer Religious grounds doe labour to scatter and violently to hinder the meetings of the servants of God for how many of the Sectaries of England who are for liberty of conscience have come into Churches in England and stepped up to the Pulpit and hindered the Minister the discharge of his conscience to the flock and offered violence to the meeting of the true Church now it is not enough to say the Minister was but an Antichristian service-bookman and it was no true Church whose service such Sectaries interrupted but giving and not granting it were so yet are Libertines not to offer violence to the conscience of any Church true or false if they be true to their own principles but this Author being an Anabaptist and a Seeker will say neither warres nor such violence are lawfull but if so the Magistrate then cannot with the sword protect the true Church against the violence of men who upon meer conscience disturbe their Assemblies 2. To Libertines all Churches professing true Religion as all Churches on earth Indians and Mahometanians not excepted do must be true Churches for they are not to judge but that they follow their conscience and so the Magistrate owâ— protection to them though their conscience be most erroneous even for such as they conceive to be true Churches they are not infallibly perswaded they are such and so the Magistrate gives no protection to them as true Churches but only as Subjects which the Author tells the Magistrate he owes to false Churches so the King by this is a Nurse-father by his office and by the places Isai 49. 23. and 60. 10. to bring his glory of protection to the where of Rome if they be his Subjects as well as to the New Jerusalem but sure the King by these places ows father-nursing and Magistratical protection to the true Church not to the false because Isai 49. 23. 1. The place is clearly of such a Church as the Lord can no more forget then a woman cannot have compassion on the fruit of her wombe v. 14 15. 2. Such a Church as is graven on the palmes of Gods hands v. 16. 3. Whose â—â—sters and destroyers shall be removed v. 17. and destroyed vers 18. 4. Which shall be inlarged by the incomming of the Gentiles whose place shall be too narrow for multitude of Sons and daughters begotten by the power of the Gospel though she was a captive removing too and fro v. 19 20 21. 5. A Church that shall lift up a standard to the Gentiles and Nations to take in their Sons and daughters to fight under Christs colours as being baptized to the same faith vers 22. 6 A Church whose spirituall Government Kings and Queens shall obey licking the dust before them v. 23. 7. A people that wait for the Lord and so shall not be ashamed v. 23. Now to say that a false Church shall have all these glorious priviledges needeth no refutation and they must be stupid who teach that Kings are made Nurse-fathers by this Text to Antichrists Kingdom as if the Lord had the Beast and his followers written on the palmes of his hands or that Kings being made Nurse-fathers to the true Church owe nothing to those that wait on the
new Blasphemies now on foot in England are all these blasphemies the Gospel and whosoever suffer for monstrous heresies must they suffer as the Apostles did and must they lay claim to all the comforts that our Saviour hath bequeathed in his Testament to his Disciples who were to suffer for Christs sake and for righteousnesse then surely an erronious and a blaspheming conscience must be righteousnesse and to suffer for blasphemy and Satan must be to suffer for righteousnesse and for Christs sake for these Libertines say the Assembly of Divines teach Blasphemies Popery murthering of Saints for conscience So Baptist so Necessity of Toleration so Ancient Bounds 3. If such as are persecuted and disclaime totally persecution for conscience be the onely true Church and none but they then these Papists in England in the Reign of Queen Elizabeth who were onely persecuted in your sense of the word Persecution and wrote and petitioned against Persecution and totally disclaimed it are the onely true Church The like I may say of the Arrians in the Emperours times against whom most severe Laws and Edicts were made which to M. Baptist was direfull persecution and yet they totally disclaimed persecution for conscience and pleaded for Toleration So say I of the Arminians in Holland who alwayes plead for liberty of Prophesying and of Anabaptists and all the Sectaries in Germany when they first arose of the Familists and most rigid Anabaptists in New England and of all the vilest Sects Anabaptists Antiscripturists Socinians Familists c. in Old England Yea we may suppose all Papists Iewes and the most abominable Sects living where there are strict Lawes for the onely one true Religion to hold the opinion of totall disclaiming persecution for conscience for sure they are most capable of this opinion hence it shall follow that all these wretched Hereticks shall be the only true Church and body of Christ 4. This monopolizeth the nature and name of the true Church to onely Sectaries that professe they are ready to suffer for their conscience and doe totally disclaime persecution that is for liberty of conscience so this opinion shall be the only essential not and constituent form of the true Church and shall exclude the sound faith of all fundamentalls and the doctrine of the Law and Gospell The vilest Hereticks living holding this one Article of Baptists faith shall be the onely true Church and this opinion shall unite men and societies formally to Christ their head and yet it is no matter of faith except Libertines say none are capable of faith and salvation but such as hold this opinion Hence it must follow all these named Calvinists all the Reformed Churches all the Churches and Saints in New England all the ancient Brownists the old Non-conformists who all disclaimed toleration and licence of conscience must not onely not be the true Church but the malignant Church of such as professe that which they cal Persecution yea and since they detest and abhor liberty of conscience as Atheisticall All these Saints must be uncapable of saving faith and necessarily damned because being professed persecutors and totâ—â—ly disclaiming toleration they are in the judgement of this Baptist such as have no capacity without Gods infinitâ— mercy and dispensation converting them to such Libertinisme to be hewne out and squared to such a head as Christ for contrariorum eudem est ratio 5. Forme an Argument Mr. Baptist from your two Scriptures If to persecute for conscience be essentiall to such as are borne of the flesh and to be persecuted for conscience be essentiall to such as are born after the Spirit then to be thus persecuted and to disclaim totally persecution for conscience is an essentiall note of the true Church This Proposition can never be proved in your sense for to be persecuted for conscience that is for a well informed conscience which is sound in the faith of Articles of saving knowledge is indeed such an essentiall note and so we yeeld all but it is nothing for toleration but much against it but to be persecuted for conscience though erroneous and holding Judaisme Turcisme Arrianisme Papisme Familisme c. to be the true and saving way which is the sense of Baptist is no wise a note of such aâ— are born after the Spirit not doth any place of Scripture by the thirteenth consequence prove the same for Isaac was not persecuted by Ishmael for his erroneous conscience The Text sayes no such thing except Baptist make Isaac an Heretick and a false Prophet If Ishmael persecuted Isaac for his conscience which yet Baptist cannot prove from Scripture sure it was not for the hereticall conscience of Isaac nor will it help Baptist to say in the minde and conception of Ishmâ—â—l Isaac was an Heretick Answ How is that proved the Text sayes no such thing 2. We teach no such thing as that men should be punished by the Magistrate not because they are but because they seem only to â—e Heretickes or because Isaacs and Saints are Hereticks in our mind and conception but because they are so indeed as the Magistrate punisheth not justly a murtherer because he seems in the minde and conception of the Magistrate to be a murtherer but because he is a murtherer and is proved by faithfull witnesses to be a murtherer so is the Heretick proved to be a Heretick by the Magistrate and so convicted that he is self-condemned for we never make the Magistrates thoughts and his conception to be the rule of punishing an Heretick even as we are not to avoid an Heretick after admonition because he is an Heretick in our conception onely for our conception must not be the rule or formall ground of casting out any man from our society and avoiding of him but we avoid him because he is an Heretick in himself nor exhorts Peter any man to suffer for well-doing that is for his conscience or for his erroneous and hereticall conscience that is but an abusing of the word of God for he speaks not of suffering directly for onely Religion true or false though he exclude it not but saith 1 Pet. 4. 15. But let none of you suffer as a murtherer as a theefe as an ill-doer and in so saying he means that no man should as Elimas suffer blindnesse for perverting the faith of Sergius Paulus and I beleeve it will be a peece of labour for Libertines to prove that such opposers of the Gospel as Elimas and Hymeneus who suffered as ill-doers did yet know in their conscience the Gospel to be the onely saving truth and way of God and that against the warning of an illuminated conscience Elimas perverted the right wayes of God However to suffer here as a well doer by Baptists way is to suffer for an hereticall conscience defending and teaching lies in the name of the Lord If so such a well-doer if blasphemously unsound is to be thrust through and stabbed as an Impostor by the Lords
1 Tim. 2. 1 2. 3 explained We are to pray that Magistrates as Magistrates may not only permit but procure to us that we may live in godlinesse Rev. The ten Kings as Kings punish the where and burne her flesh for her Idolatry Extraordinary punishing of hereticks no case of the magistrates neglect argueth that the magistrate ought to punish them This liberty of conscience is not Christian liberty A speculative conscience no more freed from the magistrate then a practicall conscience Ecclesiasticall censures as compulsory as the sword Remonstrantes Apo. 24. fol. 278. Noâ— dâ—â—â—â—teor parabolam hanc de zizaniâ—s de beretici non directe agere The scope of the paâ—â—ble of the tares and the vindication thereof The danger of punishing the innocent in due of the guilty through mistak is no argument that hereticks should not be punished by the Magistrate The Tares are not meant of hereticks but of al the wicked who shall be burnt with unquenchable fire Calvinus in Math. 13. Non quemlibet rigâ—rem cessare subâ—â— Christus sed 〈…〉 The Parable of the Tares and of the Sower most distinct Parables in matter and scope let them grow not exponed by Christ and what it meanâ—â—h What is understood by Tares Heresie may be knowne What is meant by plucking up What is meant by the field what by the Wheat All the tithes of the Parable must be not expounded nor the time exactly searched into when the Tares were first sowne How sins are more hainous under the New Testament how God 〈◊〉 now no lesse sâ—v◠〈◊〉 under the â—aw and a City that will defend and protect a false Prophet against justice is to be dealt with the same wayes as under the Old Testament except that the typâ—calnesse is removed What let them grow imports How we are to beare permissive providences wherein evills of sin fall out Christ must mean by Tares and Wheat persons not doctrines good and ill Minus Celsus Whether false teachers if they repent must be spared or because they may repent Minus Celsus â—o 53. Zizania Trâ—â—ico non nocent sed prosunt Augustin Omnis 〈◊〉 auâ—dco 〈◊〉 ut corrigatur aut ut per eum bonus exâ—erceatur Minâ—â— Celsus de hereticcus â—ocrecudis 24. Remonstrantes Beâ—gâ—ci Apol. c. 24. p. 279. The not burning of the Samaritans doth prove nothing for the immunity of hereticks from the sword How sâ—re wee may compell other Nations or â—eathen to imbrace the true faith Of the Covenants obliging of us to the religious observance thereof Ancient bonds c. 10. sect 3. p. 67. 68. The word of God as it is in every mans conscience no rule of Reformation in the Covenant The â—quivocation of Sectaries in swearing the Covenant Ancient bonds p. 68. The Author of the Antient bonds an ignorant prevoricator in the Covenant Al moral compelâ—ing of hereticks and refuting of falseâ—teachers by the woâ—d 〈◊〉 as unlawfull as câ—â—pâ—lâ—ion â—y the swâ—rd according to the principles of Libertines p. â—6 69. The Magistrate is the magistrate cannot send ministers but 〈◊〉 a complâ—sory way p. 〈…〉 How Independents were insnared by Presbyterians to take the Covenant as the lying Author saith Pag. 70 71. How Independents sware to defend the Presbyterian government with tongâ—â— pen sword cry out at it as Tyrannicall Antichristian and Popish Libertines make conscience not the word of God their rule So Remoâ—strantes in vindiciâ—s Apol. l. 2. c. 6. 135 136. nominem post quam acceptavit decretum this Author post quam acceptaâ—it â—uramentum tenâ—ri illo diutius quam ea â—â—ge quaâ—enus quâ—ndin ipse iâ— co 〈◊〉 sua judica illud esse â—erum How appearing to the conscience makes not the word of God to be the obliging rule but onely as touching the right and due manner of being obliged thereby Returne to the Commiss of the Gen. Assemb of Scotland an 1642. p. 5. Returne of the Parliament of England to the Com. p. â— 6. Anno 1644. The pretended liberty is contrary to the Nationall Covenant Petition to the King inviting him to returne to his Parliam Dâ—â—laration from the Paul 〈◊〉 to the state of Scotland by mr â—ickriâ— 1642. Petition to the King 1643. 〈◊〉 11. Declaration of the Kingdome of Scotland when they came into England in their second expedition to joyne in the cause for Religion and the Covenant Treaty betweene England and Scotland Ordinance of both Houses 1643. Die Lunae 13. Septem Appoved by the Assembly of Divines at Westmin 64 Septem 15. Mr. Phillip Nye his exhortation before he read the Covenant which was taken by the Parliament of England and Assembly aâ—no 1643. Decâ— 25. at Margarets Church mr Nye p. 20. Returne from the Parliament of England to the Commission of the Generall Assembly anno 1642. Ordinance of Lords and Commons an 1643. Feb. 2. Ordinance of Parlam 1643. Feb. 9. The Declaration of both Kingdomes an no. 1643. p. 15. p. 7 8 9 10 Declaration to the Gen. Assembly Aug. 1642. Letters of the Assembly of Divines and commissioners of the Church of Scotland to the Belgik French Helvetian and other reformed Churches an 1644. We indeavour making the word our rule the nearest conformity to the best reformed Churches and uâ—iformity in all the Churches of the three Kingdomes Decla after the battle of Kenton Remon of the Parl. Decla of the Parliament of Scotland â—642 Nov 7 Parliaments Decla given by their Commissio Aug. 1643. Commission papers to the convention of States in Scotland Ord. of Parl. 1644 Jâ—n 3 Salâ—m Spark of glory p. 287. 292. 243 244. Del ser before the house of Commons p. 7 8. 19. 22. Ordin 1645 Octo. 20. Ordina 1645 march 14. And an Ord. 1646 Aug. 28. Ordinance of Parl. 1645 March 14. Ordinance of Parl. 1645. Nov. 9. Propositions of peace sent to the King to Newcastle an 1646 July 15. and now again 1647 Sep. Ordinan 1646 feb 4. Ordinance 1646. Feb. 4. Ordinance 1647. Maâ— 1. Declaration of the House of Commons 1646. April 18. Declaration of both Kingdoms 1643. Returne to the Commiss of the Gen. Assem p. 4. Declaration after the battle at Kenton Declaration of both Kingdomes an 1643 Returne from the Parl. to the privy Councel of Scotland 1643. Confession of faith c. 20. s 4. c. 23. s 4. Mr. Goodwins unsound glosse touching the counsell of Gamaliel Acts 5. Calvin censures both Gamaliel and Iohn Goodwin Commen in Acts 5. 34. Caeterum si quis omnino rite expendat indigna est homine prudente sententia Gamalielis Scio qâ—â—dem a multis haberi pro oraculo sc eos Anabaptistas perpâ—ram judicare vel hinc satis clarè pateâ— quod hoc modo abstinendum esse ab omnibus paenis nec amplius ullum maleficium corrigendum verè quidem dicitur non posse ullis consilus dissolvi quod ex Deo est quod autem ex hominibus minus fiâ—mum esse quam ut consistat sed hinc perperam colligitur cessandum
sacrilegas diffensiones liberas esse permittereâ— deinde Valentinianus legite quae contra vos jufferit Inde Gratianus Theodosius legite quando vultis quae de vobis constituerint Quid Ergo de filiis Theodosiâ— miramini quasi allud de hac causa sequi debuerint quam Constantini judicium per tot Christianos Imperatores â—â—â—issiâ—â— custoditum Christian Princes Lawes against errors and â—â—resies Eusebius in vita Coâ—stan c. 43 44. l. 4 c. 13. Ruffinus Histâ—r p. 1. c. 19. Iovian l. 10. c. 39. Nicephor l. 8. c. 33. Ruffinus c. 22. 25 26. Nicephor l. 12. c. 25. Socrates l. 1. â— 26. Theodoâ—us Anagnostes collect l. 2. The unconstancy of Timotheus Coton Bishop of Constantinople of Petr. Mongus Bishop of Alexandria Evagrâ—â—l 13. c 13. Picâ—s Mirandula in apoloq q. 8. Nemo sanae mentis ita opinatur Vt alio modo opinari posset quia ita vult opinare Edictum Valentiniani Martiani lex 8. Quicunque Cod. de heret Ultimo supplicio coerecantur qui illicita docere tentaverinâ— Pametius c. 18. de diversis religionibus non admittendis Augustinus Epis 50. ad Boniâ—â—â— Occidunt animas affligantur in tempore senipeternas mortes faciunt temporales se perpeti conqueruntur August contra Epist Parmenâ—ani c. 10. M Actinius de dominâ—s de Râ—p Eccles l. 7. c. 8. Augustin con Crescom Gra. l. 3. c. 5. Desid operib 148. 159 epist ad Marcâ—â—â—â—a Epist 150. As Constantine gâ—ve out severe lâ—ws against Dâ—natists so did Iulianus the apostate restore temples to heretickes and granted liberty of Conscience to them that so he might destroy the name and Religion of Christians as is before observed So Augustin Epâ— 166 ad Donatistas God only determineth punishments for sinne The punishing of a seducing Prophet is moral To punish the seducing teacher is an act of justice morally obliging men ever and every where False Teachers in seducing others apprehend thâ—â— hand of divine vengeance pursuing them as other ill doers do and so it must be naturall Iustice in the Magistrate to punish them The punishing of false Prophets is of the Law of nature Idolatry is to be punished by the Judge and that by the testimony of Job c. 31. Who was obliged to observe no Judicial law but only the law morall and the law of nature English divines â—n on Job 31. ver 11. Pagninus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercerus ibid. LXX Chaldaica paraphras Hieronimus Hâ—eron transl Iob 31. v. 11. Hieron Trans Exod 21. 22. Biblia parisienâ— complutens LXX Syraica versio Samaritan Vatab. Iob 31. Iunius Iob 31. Piscator ibid. Pineda com in Iob 31. 28. Sanctius in Iob 31. v. 1â— Ier. Taylor Libertie of prophecying sect 14 p. 206 Spalato de Rep. Fâ—cles l 8. c. 8. which booke is wanting in the ordinary coppies Tayâ—ors liberty of prophecying sect 14. p. 207. How the fathers deny the sword is to bee used against men for their conscience Taylor liberty of prophecying sect 13. p. 13. Church censâ—res and rebukes for conscience inferiâ—â— most of all the absurdities that Libertines impâ—e to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spernere contenâ—â—â—re That there was an immediate response of Gods oracle telling who was the false teacher is an unwarranted forgery of Libertines If Heresie bee Innocency seducing hereticks ought to be praised and rewarded Liberty of prophecying The Magistrate as a Magistrate according to prophecies in the old Testament is to punish seducers Bloody Tenet c. 125. p. 214. What Master Williams giveth to the Magistrate in Religion is not sufficient Christian kings are no more nurse-fathers Isai 49. 23. to the true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines The mind of divers famous Authors touching the parable of the Tares Mr. Williams mis-interpreteth the parable of the tares Guliâ—l Parisâ—ensts on the parable of the tares Let them grow till harvest because tares may become wheat but that is uncertain but it is certain that wheat may become tares then let them grow till harvest to destroy the people of God is as if one should say let a few wolves continually eat and devoure the flock because God happily shall make these wolves sheep and lambs and let some fewâ— burning torches devour and consume the wood because God may make these fruitfull trees and let some few Lepers who continually infect most contagiously remain among whole people because God may save them Calvin advers Servetum if the words of the parable be precisely pressed all Magistrates must be interdicted of the use of the sword Châ—ker in Parenes the Parâ—ble speaketh not of â—udges â—eza nor none of the Fathers ever said that Hereticks should not be judged till the last day Chrysosâ— hom 47. on Matth. dâ—ssipate the Assemblies of Hereticks but kill them not Jaco Acontius by the wheat are meant the godly by the tares the ungodly if both godly and ungodly must be â—â—â—ered to grow all Magistracie and authoritie of discipline should be abolished Jacobus Simanca Tares are all wicked men then no wicked men must be punished most absurd Gaâ—acheus If reall danger be imminent the Church and the Christian Magistrate must abstain from discipline and the Parable saith 〈…〉 So Suarez Tannerus least ye pluck up c. â—ee gives a just and adequate reason of the permitting of evill Azorius by tares hereticks are not understood accoâ—ding to the mind of Chrysost Augustine Hieromâ— Euthymius Theophylact The Parable of the Tares considered Mr. Williams holdeth that the Prince oweth protection to all Idolatrous and bloodie Churches if they be his Subjects How the Magistrate is to judge of Heresie A Magistrate and a Christian Magistrate are to be dâ—fferenced nor can or ought all Magistrates to judge of or punish all Hereticks Bloody Tenet cap. 6. p. 24 25. Whether peace of civill societies be sure where there is toleration of all Religions and what peace Christians can have in Toleration Peace is commanded in the new Testament no word of toleration of divers Religions which are the Seminaries of discords between the seed of the woman and the Serpents seed in all the New Testament is to be found by precept promise or practice nor any ground of repealing judiciall Lawes for puniâ—hing seducing Teachers Libertines give us heathenish not Christians peace under many Religions Remonst Apo. c. 24. p. 268 Remonst Apo. c. 24. p. 2â—9 Bullingeâ— Adver Anabap. l. 5. c. 8 Bloudy Tenet c. 3. p. 19 20. Ancient bounds Scripturall persecution is only for truth Asser 1 There is a tongue persecuting by rebukes which is condemned by Libertines in matters of Religion as well as handpersecution Opeatus Mel. vitan l. 3. Episcopos gladio linguae jugulastis fundentes sanguinen non corporis sed honoris Bullinger adver Anabap. l. 5. â— 8 Augus Epist 50 Magis ancilla pâ—rsequebitur Satam superbiâ—nâ—o quâ—m â—llam Saâ—a coâ—â—cendo illa enim dominae faciebat injuriam