our Saviour and his Saints have drunke the same cup. Hence he citeth to no purpose Scriptures but two and fourtie in number of the persecutions to follow the Lords Disciples for the Gospel and that it is proper to the world to persecute and to the Saints to be persecuted and hated for righteousnesse and that such as are persecuted and 〈◊〉 â—â—sallow all persecuting for matters of Religion as the greatest stumbling block to the propagation of the Gospel must necessarily be the true Church and 〈◊〉 of Christ none else having a capacitie without Gods infinite mercie and dispensation of being ever hewed out and squared as members sutable to such a head contrâ—riorum eadem est ratio since the true Church must needs be persecuted that must needs be a false Church which persecutes the true one for though this false Church be persecuted likewise yet in regard it cannot be both true and false that persecuted Church must needs be the only true one which doth not persecute others but that the argument may be compleat and full it had much need for it is weak and unstable as water as in the mouth of two witnesses unto this evidence of reason Let me adde a Scripture proofe Viz. we brethren true Christians as Isaac was are the children of promise but as he that was born after the flâ—sh persecuted him that was born after the Spirit 〈◊〉 so it is now Gal. 4. 28 29. yet since it is better if the will of God be so that we suffer for wâ—ldoing then for evill doing 1 Pet. 3 17 howevâ—r these Ishmalites are powerful prosperous prevaile against us and have the world at will for the present yet let us comfort our-selves that God hath chosen the dispised and poore rich in faith c. We close this Chapter with their doom and ours neverthelâ—sse what saith the Scripture Câ—st out the bondwoman for the son of the bonâ—woman shall not be heire with the son of the free-woman so then we are not children of the bondwoman but of the free Gal. 4. 30 31. So of that sort is the heedlesse Quaerist to the Assembly of Divines If the Magistrate as a Magistrate have a power from Christ to punish such as he is perswaded in his conscience are erroneous and hereticall or because he differs in Religion from the Magistrate then Queen Mary and her Parliament did well in burning the Martyrs for differing from her established Religion Answ 1. The man as an Anabaptist citeth Matth. 5. 39. 40. Whosoever shall smite thee on the right cheâ—k turn to him the other Volkelius an arrand Socinian cryes down Lawes and Judges and all warres under the New Testament and maketh this a new Commandement not warranted in the Old Testament as if the hating of our enemie and revenge were commanded in the old and forbidden in the new Nay sâ—ith he what heavenly ravished and blessed Spirit will tell me what these Scriptures mean Mat. 39. 40. 41 42. as if none were heavenly and blessed Spirits that knew the meaning of the Scriptures but Volkelius Chellius Socinus and other Socinians and Anabaptisâ—s I answer Socinus and Volkelius are these blessed Spirits that can shew the meaning of these words and tender Lettice for your lips But see your Socinian dream and theirs refuted by Poliander and Joan. Peltius for Christ in the New Testament does no where contradict Moses Law nor refute Moses but he refuteth the false glosses which Scribes and Pharisees put on Moses Law For 1. Christ never saith It was said by Moses but I say the contrary But it was said of old by the unlucky Elders and Fathers of Scribes and Pharisees which these wretched Doctors and their sons said Eye for eye and thou shall not kill and thou shall not commit adultery As is cleare 1. Because loving of our Enemy was forbidden by Moses and in the Old Testament as in the New as I proved before revenge is forbidden Prov. 20. 22. Deut. 32. 35. Shedding of bloud is forbidden Gen. 9. 6. as well as by our Saviour Matth. 26. 52. 2. Because Christ saith Matth. 5. 20. I say unto you except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees he saith not except it exceed the righteousnesse of the Law of God commanded by Moses in the Old Testament Yee shall not enter into the Kingdome of Heaven And as Christ condemneth unjust anger so is it condemned aâ— murther and accursed in the Old Testament Gen. 49 7. 2 Chro. 28. 9. Daniel 3. 13. Prov. 14. 16. Gen. 27. 45. Est 1. 12. Prov. 15. 1. Prov. 19. 11. c. 27. 4. Eccles 7. 4. Esa 7. 4. Amos 1. 11. 1 Sam. 17. 28. 1 Sam. 20. 30. Prov. 14. 17. c. 29. 22. c. 21. 19. c. 22. 24. and forbidden in the sixt Commandement before Christ had that Sermon Matth. 5. And the forbidding of rash and sinfull anger is no new Commandement but more frequently condemned in the Old Testament then in the New And the like may be proved of heartlusting Prov. 6. 25. Lust not after her beauty in thine heart Gen. 6. 1. Job 31. 1. Jer. 5. 8. 2 Sam. 11. 2. Job 24. 15 16. Job 31. 9. All which places and many others in the Old Testament condemne lusting after a woman in the heart no lesse then Christ condemns it 3. Christ refuteth Socinians and Anabaptists Matth. 5. 17. Think not I am come to destroy the Law c. 18. For verily I say unto you till heaven and earth passe one jot or one title shall in no wise passe from the Law till all he fulfilled But if Christ oppose his new Precepts to the Law of Moses as Velkelius saith he must utterly destroy the Law of Moses and substitute a more perfect Law in the place thereof But Libertines as Joh. Baptist here would have heresie forbidden in the Old Testament and punishing of false prophesying commanded there But heresie must be Innocency and Righteousnesse in the New Testament and to be punished for false teaching in the old was to suffer for ill-doing but now in the New saith Baptist to be punished for false prophesying is to suffer for well-doing and he citeth 1 Pet. 3. 17. as if it were the will of God that Sectaries suffer for well-doing that is for Familisme Socinianisme Antmomianisme Popery Idolatry butchering of children to God as some Anabaptist Parents have done and for preaching Doctrine that eateth as a Gangrene 2 Tim. 2 for blaspheming and denying the Resurrection of the dead as Hymeneus did for he that suffereth for all these out of meer conscience suffereth for well-doing as Peter saith if we beleeve Joh. Baptist 2. But how shall Mr. Baptist prove Christ foretelling the Apostles should be persecuted for the preaching of the truth of God and the Gospel that these Apostles and the Anabaptists that now are must looke in like manner to be persecuted for the Gospel that is for Familisme Socinianisme all the
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
of Aegypt Exod. 32. 4 5. Jeroboam who made two Gods and Jehu who was zealous for Jehovah 1 King 13. 6. c. 13. 1 2 3. 2 King 9. 25. 36 37. c. 10. 16. 20 21. and Joram 2 King 5. 7. acknowledged God could kill and make alive and was just in his promises and threatnings yet worshipped the golden calves those who cryed the Temple of the Lord must acknowledge there was but one true God yet they burnt incense to Baal and killed their children to Molech Jer. 7. 4 5 9. 30 31. They that asked of Jehovah the ordinances of their God and fasted to Jehovah Esa 58. 1 2 3 4. yet inflamed themselves under every green tree Esa 57. 5. and slew their children under the clifts of the rocks the heathen knew God and one God who made the heaven and the earth and worshipped him though ignorantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 20 21. Act. 17. 23. yet denyed and hated this logicall consequence that they had forsaken the Lord Jer. 9. 13 14. or Deut. 32. 18. forgotten the rocke that begat them Ps 78. 11. 41. Ps 107. 12 13. that they forsooke him dayes without number yea they did more then God required to keep God in their minde and not forget him as they said they changed him into the forme of corruptible things to be memorialls of God to them and the Lord said For all this they râ—fuse to know me they have said It is not the Lord yea they would have dyed for it rather then have said there is no God that made heaven and earth And they did erre indeed in a consequence against the light of nature yet the irreligious and wicked stopping of eyes and eares at naturall consequences in matters of Religion is no innocent 〈◊〉 as is cleare Esa 44. 18. They have not knowne nor understood for he hath shut their eyes that they cannot see and their hearts that they cannot understand 19. And none considers in his heart neither is there knowledge nor understanding to say I have but in part of it in the fire yea also I have baked bread upon the coales thereof I have roasted flesh and eaten it and shall I make the residue thereof aâ— abomination shall I fall downe to the flocke of a tree 20. He seedeth on ashes c. Now as Israel said ever the Creator of the ends of the earth is our God the tree is but a likenesse and resemblance of God Esa 18. 18. Esa 46. 5 6 7. so they denyed this consequence ergo a part of your God is burnt in the fire and with the coals of your burnt God you bake bread roast flesh and warme your bodies when you are cold and worship a lye and an abomination as the Papists say we adore very Christ in and under the accidents of the bread even the same God-man Maries Son who dyed on the crosse yet they deny this consequence ergo a part of your God and Saviour is baken in the oven eaten and cast out with the draught and a part thereof even of the same floore and dough is made a God by the Priest and ye say I will bâ—â— downe and worship the residue of that which the baker did bake and roast in the oven and so yee worship a lye and an abomination as the old Idolaters did Esa 44. yet the Papist will deny this consequence that he multiplyes Gods as loaves are multiplyed in an oven because as Esaiah saith he knoweth not he understandeth not God hath shut his eyes certainly that knowledge he denyes to the Idolator is the naturall knowledge of a naturall consequence if ye worship a bit of an ash-tree or a bit of bread ergo the halfe of your God or the quarter thereof is baken in an oven ergo there is a lye and an abomination in your right hand then the deniall of logicall consequences in Religion and the teaching thereof to others may be and is an heresie and punishable by the Magistrate as Deut. 13. and Exod. 32. so Christ rebukes Matth. 22. Saduces as ignorant of the Scripture when they denyed but the consequence or a logicall connexion as God is not the God of the dead but of the living ergo the dead must rise againe and Abraham must live and his body be raised from the dead And 2. the Idolaters who were to dye by the Law of God Exod. 32. Deut. 13. denyed not the true God more then our false teachers doe now We see no reason why none should be false teachers but such onely as deny fundamentals and that pertinaciously though these by Divines be called Heretickes 1. Rom. 16. 17. Paul saith Now I beseech you brethren marke them that cause divisions and offences contrary to the doctrine which ye have learned and avoid them then as we are not to distinguish where the Law and the Word of God does not distinguish so we are to count them false teachers who lead in a faction in the Church contrary to any doctrine of truth whether fundamentall or not fundamentall and to avoid them as Seducers 2. Peters errour since he beleeved Christ was come Matth. 16. 17. was not fundamentall but consistent with faith yet Paul withstood him to the face because he was to be blamed and if he had pertinaciously gone on to walke not uprightly according to the truth of the Gospel since Paul would not have given place by subjection to such no not for an houre Gal. 2. 11 12 13 14 15. he should have been worthy of more then rebuke yea of higher censure the like we must say of Barnabas and other Jewes who all sinned though in a farre inferiour degree with these who came in privily to spye out the Christian liberty of the Gentiles to bring them into bondage under the Ceremoniall law 3. Gal. 1. 8. Paul saith If we or an Angel from heaven should preach any other Gospel then that which we have preached let him be accursed which place with good warrant our Divines bring against the unwritten traditions of Papists of what kinde soever they be fundamentalls or non-fundamentalls whether they be obtruded as necessary points of salvation or not necessary but accidentalls or arbitrary points yet conducing for the better observing of necessary points for I have proved else-where that Papists esteem their unwritten traditions not necessary points of faith yea many of them to be accidentals serving onely ad mellus esse for order and decency yea and great Doctors of them say neither the Pope nor the Church can devile novum dogma fidei a new article of Faith or a new Sacrament nor can we say that the adding of Romish ceremonialls such as consecrating of Churches baptising of bells signe of the crosse are fundamentall errours and inconsistent with saving faith the text Gal. 1. 8 9. evinceth that they or some other Gospel or doctrine beside that the Galathians had learned for Paul taught the Galathians many points besides fundamentall onely
fundamentals and many other truths yet sure the whole should be a Kingdome devided against it selfe 〈…〉 destroyeth peace much 〈…〉 the devisions of one and the 〈◊〉 Church of 〈◊〉 though they pretended not to be different Churches for those that said they were of Paul professed they could not be disciples of Peter but he sharpely rebuked them 〈◊〉 man and such as devided Christ and by consequence must say Paul was crucified for them and was their redeemer and so if obstinately they had proceeded 〈◊〉 that separation Paul would have none on to higher censures of the Church farre more could he not endâ—â—e gathering of true Churches out of true Churches which is the professed practise of Independents and yet both sides pretending the spirit of descerning could say the spirit testifies to my soule that Paul is the onely called preacher and the other nay but to my discerning Cephaâ— or Peter is the onely man that I can heare or follow And a third nay not any on earth nor any ministery wil I acknowledge but Jesus Christ whom the heavens must containe till the last day 〈◊〉 my onely onely preacher now if a Jezabel come in and say no ministry is to be heard but Christ and turne away all from hearing the word and not suffer Sergiur 〈◊〉 or any other to hear Paul or any godly minister sure Jezabel should be a perverter of the right wayes of the Lord and so not 〈◊〉 suffered 4 As touching opinions more manifesty erronious aâ— Justine Martyâ— his saving of men 〈◊〉 of they used the light of nature wel though they were ignorant of Christ the Montanisme of Tertullian and his way of damning 〈◊〉 mariage which the very Jesuit Toleâ—uâ— commiteur in Joan. Said he wrote contro fidem Catholicam against the Catholick faith and Augustine his condemning of all in 〈◊〉 dying without Baptisme and Origen his 〈◊〉 at a soâ—â— of purgatory after death the greek fathers their presidence of good works and faith as the causes of predestination their Pelagâ—â—nisme and Semi-pâ—lagianisme touching menâ— freewll beginning and meeting Gods grace especially hard sayings of Chrysostome Gregâ—â— Nyssyâ—â—â— and others and the 〈…〉 Hieronymus nostrum est incipere dei 〈◊〉 〈…〉 extolling of the Bishop if Rome for personall gifts their orations of 〈…〉 to the Martyrs dead without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that doubtsome condition if there be 〈◊〉 feeling of our affaires in the dead which was the ground worke of invocation of Saints it is a question and to be proved whether the Church and Christian Magistrate when thâ—â— were any should tollerate these for some opinions to truths are as brasse so as we cannot put a stamp of necessity of edification on them and some are peeces of gold and foundation stones so other truths are neare of blood to fundamentalls and pinnings in the wall though not foundations and because the want of them may hurt the 〈◊〉 they must goe as peeces of current silver Onely two or three objections must be removed As 1. Rom. 14. They erred against a Law of God who kept dayes and abstained from meaâ—s conceiâ—ing that the conscience of Gods Law did injoyne such a practises whereas there was no such Law now the Apostle was perswaded there were no creatures uncleane now but to him who through error of conscience believed they were uncleane v. 14. Yea the earth bring the Lords they might eat swines flesh or meats though sacrificed to Idols without conscience of a Law 1 Cor. c. 8. c. 10. yet Paul is so far from censuring such weake ones that he bidâ— receive them as brethren and not trouble them with thorny disputations Answ Paul bids receive them ergo he bids tollerate them all together it follows not he will have them informed that there is no such divine Law that presseth them and so a morall tolleration of not refuting their error is denyed to them 2. He bids receive them in a practice in it selfe for that time indifferent for 1 Cor. 8. 8. Neither if they did eat were they the better nor if they did not eat were they the worse but onely erroneous in the manner because of the twilight and sparklings of the light of the Gospell not fully promulgated to the Jewes Will it follow that the Jewes should be tollerated still and perpetually to circumcise and keepe the Ceremoniall law and to teach others so to doe for Libertines contend for a constant and perpetuall tolleration of all Jewish and sinfull practises Ob. 2. Paul speaking of Ceremonies Ph. 3. 15. saith Let us therefore as many to be perfect be thâ—â— minded and if in any thing ye be otherwise minded God shall reveale even this unto you 16. Neverthelesse whereunto we have attained let us walke by the sâ—me rule let us minde the same things Answ This is the onely Magna Charta abused for liberty of conscience which yet crosseth it but favours it now Paul giveth two rules neither of them are for tolleration but against it the one is for the minde within the other for the practice without for the former he willeth all the perfect to minde this that is to endeavour Pauls one thing and to be followers of him v. 17. forgetting that which is behind and pressing toward the marke and if any be otherwise minded in the matter of circumcision if he minde the journey toward the garland God shall cleare his doubts to him there is nothing here for Libertines except we say let all the godly minde to walke toward the garland by practising circumcision as if that were the way and by tollerating of others to practise Jewish Ceremonies and if they be otherwise minded God shall reveale their error but in the meane time we are to suffer them to minde that for the which Paul saith their end is destruction their belly their God and they are dogs and evill doers v. 19. 2. 3. as for the other rule of practise v. 16. If it plead for Libertines the sense must be as far as we have obtained the minde of Christ let us practise that is let us be circumcised and teach and professe and publish to others all the heresies and blasphemies that seeme to us to be true doctrine according to this rule and let us minde the same thing let us contend for the garland and walking according to our conscience our onely rule and practising unlawfull ceremonies and publishing and professing all the heresies we can we minde the same crowne and garland Now except walking according to the rule be restricted to carefull and diligent practising of these things in which we all agree which must exclude a practising or publishing of doctrines controverted and that we should abstain from practising and publishing of opinions in which we agree not nothing can be extorted hence in favour of tolleration Our brethren say Let us gather Churches out of true Churches and separate our selves from true Churches and preach Familisme Antinomianisme Arrianisme and
of Reformation and the standing of the Covenant and treaties betweene the Kingdomes or shall they not remove till peace and truth be established in both Kingdomes because if they remove the English Army may say they undertooke the war not for Religion but to make a conqueste in England for the liberty of the Subject and sweare the Covenant in a sense The Army under Sir Thomas Fairfax may say that they did fight all this time for liberty of conscience against both Prelaticall and Presbyteriall thraldome of the consciences of the free born English and therefore though the Parliament command them to diâ—band they must have liberty of conscience up the Covenant downe and have a perpetuall standing Army c. For in war peace pursuing or forbearing in marching from one Kingdome to another in making treaties and Covenants with other Nations they were to consult with the oracle and immediatly inspired Prophets the opportunity wherof we have not and so we have no beâ—ter warrant for all these for peace and war then for killing of blasphemers who are known to God onely by this reason and that is no warrant at all 5. This is to say there was faith certainty and infallibility clearnesse light and more knowledge of God under the Jewes twilight law darknesse of ceremonies then we have and now since oracles ceased Sceptismes conjectures doubtings blinde and loose uncertainties is all ouâ— faith contrary to that the Scripture saith the Jewes for all their oracles were in the darke and now day springs from on hâ—gh and visiâ—s us and gives light to them that sits in darknesse Luke 1. 77 78 79. And now the earth shall be full of the knowledge of the Lord as the sea is full of waters Esa 11. 9. And we have a more sure word of Prophesie the Scriptures yea surer then the Fathers voyce from heaven which was an immediate oracle indeed 2 Per. 1. 17 18 19 20 21. And the least of the Kingdome of God note is greater then the Baptist the greatest of Prophets Matth. 11. 11. If this satisfie not see Esa 54. 11 12. Jer. 31 31 32 33 34. Esa 30. 26. Joel 2. 28 29. Act. 2. 10 17 18 19. Col. 2. 2 3 5. 2 Cor. 3. 14 15 16 17 18. 6. The argument that we cannot punish under the New Testament because the Magistrates and Ministers and Synods who condemne hereâ—ies errors schismes blasphemie are not infallible and they know not but they may plucke up wheat instead of tares and take away the life of elect men who might â—ive and be converted is of no weight for then the Iudge should not take the liâ—e of a murtherer adulterer the most bloody robber or paricide the Libertines teach and practice the contrary for must the Judge read in the Lambs booke whether the man be inrolled therein as an elect before he passe sentence on him in a Councell of warre for fellony robbery poligamy c 2. It is most strong against admonishing rebuking and warning one another I may condemne the innocent in these because I am not infallible it is against preaching beleeving writing of books of Divinity making warre peace borrowing lending buying selling in all these I am oblieged to do upon certaine perswasion of faith that what I doe is lawfull else I sinne Rom. 14. 23. and the word of God the most sure oracle to us must be my rule Now I may no more venture on the least sinne then a Christian Prince may condemne to death an Idolater and a blasphemer who is a sound beleever which is a greater sinne if I be not cleare as if an immediate oracle were speaking from heaven as Libertines say and the argument must bee thus what we cannot do with as great infallibility of not erring as the Priest that immediately consulted the oracle or the Prophet immediately inspired that we cannot do lawfully But the Christian Prince under the New Testament cannot with such infallibility punish Idolaters Blasphemers or any otherwise ergo The proposition is false for certaine knowledge is sufficient for the Holy Ghost would never bid us admonish and after admonition avoid an hereticke as Tit. 3. 10. nor would our Saviour bid us beware of men of false teachers and false Christs and avoid them and believe them not and try them by their workes and search the Scriptures and examine their doctrine nor would the Lord bid us try the Spirits and try the Antichrist and eate not with Idolaters as he doth Matth. 24. 23 24 25. Joh. 5. 39. Rem 16 17 18. 1 Joh. 5. 1. 1 Cor. 5. 11. If he laid this ground of Libertines heart-obstinacy only legible to God and knowable â—s none but to infallible Spirits makes an hereticke and a false Christ before men yet you are to admonish and eschew him this is as much as if the Lord should say If any man have such an opinion and heart-thought never manifested to men or Angel that knew whether the number of the starres were oddes or equall admonish such a man and avoid him and bid him not God speed neither receive him into your house Yea so no Minister of the Gospell should preach to his flocke fundamentall Gospell truths because hee is not infallible and hee may teach fundamentall lyes for truths Againe the assumption is false for the certainty a beleever hath is thus farre infallible which is enough that he is perswaded of the truth of it and may boldly and in faith seal it with his blood Nor should Libertines suffer for such truths as they hold for truths to wit that the Christian Magistrate hath nothing to do with Religion nor is he warranted now to use the sword against false teachers nor Presbytery is the way of Christ but Socinianisme Familisme Antinominiâ—me are the only true way because they will not say they themselves are in beleeving teaching or suffering for these truths infallible But the danger is not so in beleeving truth or a false opinion for another or for a true opinion as in taking a mans life when yee are not certainly perswaded by the Law of God hee ought to dye Answ That is no matter of greater or lesse great danger It is sinne in the Pharisees in heart and word of month to condemne the Lords Disciples of breach of Sabbath when they are innocent as to kill them for Sabbath-breach when they are innocent Matth. 12. 7. the one is a greater sinne the other lesse but if wee may not venture on a greater sinne of shedding innocent blood because of want of infallibility neither is it lawfull to venture upon the least sinne because of the want of that same infallibility nor is an infallible and immediate oracle our onely rule in judgeing the blasphemer Suppose a man should wilfully professe there is no God and raile against such as say there is a God as our Atheisticall age wanteth not a Caliguala and an Anaxagoras and the like now if the Parliament should punish
will bide the tryall of the fire and not be consumed and the man rewarded for his so building and bad doctrine will be burns and not abide the Lords fire when it is tryed for false doctrine will vanish in the day of tryall and yeeld the sower of such doctrine no comfort yet he himself keeping the foundation Christ shall be saved but he shall be â—eded and 〈◊〉 afflicted for his fruitlesse building so the day seems to be the day of tryal and fiery persecution coming on all the Preachers of the Gospel to try theâ— and their doctrine as Rev. 3. 10. the place smels nothing of pâ—â—gatoâ—ie fire and the most judicious interpreters even Esâ—ins 〈◊〉 Papist â—â—pounds iâ— well of the Lords trying of the sons of Levi Mal. 3. 5. I will not say Amen to Dr. Taylor that to count a man an heretick his opinion must be a plaine upon recession from demonstrative authority which must needs be voluntary vincible and criminall for the Sadduces were wilfull obstinate hereticks in denying the resurrection of the dead a principall Article of faith yet it is not clear that their opinion was an open recession from demonstrative authority The Doctor will not call Christs argâ—ing God is the God of dead Abraham Ergo the dead must live againe Matth. 22. demonstrative We may have as much naturall blindnesse as we can hardly see the truth of Christs ascention to heaven and comming againe to judge the quicke and dead by demonstrative authority from Scripture yet those in the visible Church denying these Articles of faith are Hereticks though there may be degrees of voluntarinesse and obstinacy in Hereticks 6. That there must be vinciblenesse in all heresie is anobiguous in the Doctors sense for by vinciblenesse I take he means such vinciblenesse whereby none by their owne industry and strength of freewill may if they be not wanting to that grace which is denyed to none as Arminians say attaine to the light of such consequences as hereticks wilfully deny If this be his meaning he is a friend to Pelagius 2. If he take vincible as opposed to invincible ignorance he Popishly then saith that the Scripture offereth to us many things whereof we may be invincibly ignorant Now invincible ignorance Protestants acknowledge onely in matters of fact or of Gospel-truths never so much as in the letter revealed as Heathens may be invincibly ignorant of Christ and their ignorance not be sinfull as Joh. 15. 22. and Jacob was invincibly ignorant in lying with Leah instead of Rachel There can be no such vinciblenesse or invinciblenesse in an Heretick that hears the Gospel for who ever heare the Gospel and yet remaine ignorant their ignorance is not invincible Nulla est invincibilis ignorantia juris 7. The opinion of Purgatory though it were no heresie as the Doctor saith and bringeth no argument to prove it yet is not simply a finlesse errour in such as know or ought to know since the Scripture is before their eyes that 1. There is no word of God to warrant it 2. Since the word in the Parable of Lazarus and the rich Glutton sheweth us what abideth all men immediately after they dye that the bodies of all goe to the earth and one way or other are buried and the souls either to heaven or hell and this he saith of all mankinde 1. Because all receive either their good things or their evill of suffering in this life 2. All men are such as if they beleeve not Moses and the Prophets will not beleeve though one rise from the dead 3. Christ should be unperfect in this place and in all other places who should not tell us of a third doom befalling some after they are dead and buried where their bodies that were instruments of sin as the rich gluttons tongue was of gluttony should be tormented for their veniall sinnes yea and Purgatory dwells door-neighbour with covetousnesse if the Doctor remembers that Soul-masses to Romish Masse-mongers as well as Durges Requiems Mâ—sses are not a little gainfull 8. Nor is there any errour of things revealed by the wise Lawgiver in Scripture which is meerly speculative in order to Gods end his glory It is no lesse derogatory to the Lawgivers glory not to beleeve A Virgin shall conceive and bear a Son and there is one God in three persons then to kill our Brother though the former be more speculative farther from the experiments of humane affairs as he speaketh and more difficult and remoter from humane observation then the other Object 1. Errours are then saith he made sins when they are contrary to charity or inconsistent with a good life or the honour of God Answ Not to beleeve what God saith is inconsistent with his honour for nothing intrinsecally is inconsistent with the honour of God not the eating of the tree of knowledge no simple act of loving fearing beleeving all are inconsistent with or agreeable to the honour of God because he commands or forbids them Object 2. No mans person is to be charged with the odious consequences of his opinion though the doctrine may be therefore charged because if he did see the consequences and then avow them his person is chargeable with them Answ The very opinion it selfe may be a blasphemy by consequence though the man see it not to be blasphemy will the Doctor say Hymeneus and Alexander did make shipwrack of faith and blaspheme because they said the resurrection was past Yet Paul 1 Tim. 1. 19 20. chargeth the persons with blasphemy and can the Doctor deny that Hymeneus and Philetus increased unto more ungodlinesse and that their word did eat as a canker in saying that the resurrection was past which yet Paul chargeth on them 2 Tim. 2. 15 16 17. and those that taught circumcision are charged as perverters of soules Act. 15. yet they but perverted soules by consequence The like may be said of such as Paul said tell from Christ and lost all benefit in Christ if they were circumcised Gal. 5. 2. It may be they would retract the heresie if they saw the blasphemies to follow by strong consequence and it may be not since they are selfe-condemned But sure the Lord chargeth the persons of men as making God a lyar who beleeve not his truth and he chargeth Epicurisme Let us eat and drinke for to morrow we shall dye 1 Cor. 15. on the persons that deny the resurrection and if the doctrine be a lye I wonder how these that lye of God since God commandeth to know and beleeve whatever he saith in his word can be innocent Object If no simple errour condemne us before the throne of God since God is so pitifull to our crimes that he pardons many de toto de integro he will far lesse demand an account of our weaknesse the strongest understanding cannot pretend immunity from being deceived Answ Then though Christ said Joh. 8. Except ye beleeve that I
sword or censures for let it be most false in it self yet it is to him Truth and if you persecute him he suffereth for the truth for the Gospel for righteousnes sake and the Ministers have no more to doe to labour to recall and gain him from his opinions to the Truth then he hath to labour to gain Ministers from their opinion Hence I argue what ever opinion maketh every manâ— dictate of his conscience the true word of God and as many Bibles divers and contrary Gospels and words of God and contrary rules of faith and practises as there be divers opinions fancies dictates and apprehensions of conscience is a Godlesse and Atheisticall way But such is this opinion of Libertie of Conscience and Toleration Ergo c. The Proposition is undoubtedly true there being but one Gospel one Faith one truth as there is but one Christ and one Lord Ephes 4 5. and the Scripture hath but one sense that is true and the ground of faith otherwise this There is but one God to us should have one sense to the Treitâ—ites to wit There be three Gods because three persons it should have a contrary sense to another To us there is but one God in nature and essence and yet both should be the same truth to each man as he apprehends The Assâ—mption is manifest to those that will see by the grounds of Libertines because to every man that is the word of God which he phansieth to be the Word of God for otherwise the truth should be monopolized to â—ut or some few persons and this is the sense of the word of God and so the very Gospel and truth which this man beleeveth and of you punish him for it the man suffers for the 〈◊〉 for the word of God and if his neighbour beleeve the contrary that is to him the Word of God and if you punish him for it the man suffers for the word of God also and there bee two contrary Gospels and sundry truths and if there be two there may be two and twentie Bibles and contrary truths and so we have not the Old and New Testament but the letters of it and as many senses by this there be of Scriptures as many Bibles and as many sundry heads and various opinions of men Hence libertie of prophecying is lawfull and so libertie of Faiths of contrary Bibles and from this it is that which tendeth to unitie of faith as one Confession of faith or uniformitie of beleef is mocked by these men and every one that suffereth for his supposed truth is persecuted for the Word of God and so blessed because persecuted for the Truth and if blessed as our Saviour meaneth Matth. â— v. 11 12. They have a great reward in Heaven for so they expound the place Matth. 5. 11 12. All men then are saved in their own Religion and to be rooted and grounded in the truth is common to all Sectâ— and Hereticks and iâ— is to bee rooted and grounded in opâ—â—ions such as every man shall fansie to be truth and not to be moved from the truth is not to bee moved from opinions and not to be carried about with every winde of doctrine is to adhere with pertinacie to opinions were it Arrianisme Manichisme and if so all Religions are alike safe and all Sects Saints and all Hereticks because they follow their erronious consciences are innocent godly grounded on Truth Neither needeth Mr. Williams to prove that the place Rom. 13. is meant of the duties not of the first but of the second Table of the Law which we grant with Calvin and Beza but it followeth not That the Magistrates punishing of ill-doers and so of seducing Teachers is excluded for that punishing is a dutie of the second Table of the Law though the Object be spirituall as sorcerie is against the first Commandment and punished as ill doing Rom. 13. though sorcerie be a sinne formally against the first Table of the Law and why should the Magistrate punish one sin against the first Table and not all in so far as they are against the peace and safetie of humane Societies FINIS Errata PAge 2. line 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l. 22. them r. these p. 33. l. 5. but of all these r. but all these p. 23. l. 1. r. elicite acts p. 36. l. 13. And it is false that we are to beleeve that what Synods determine according to the Word of God must be fallible lyable to Error and an untruth because they so determine p. 56. in Margin r. thus The Magistrate may with the Sword coerce ibid. Five impediments that keep men from embracing the truth according to Augustine l. 10. for Guidentum r. Gaudentium p. 50. l. 19. Cyrillus p. 59. l. penult for worships r. Vorstius p. 62. for elect r. elicite p. 74. l. 2. for or r. are p. 82. l. 10. for this not r. this is not p. 101. l. 7. for now r. not p. 106. in margin for iâ—dicari r. judicare p. 109. r. religio p. 110. l. 28. for is r. are p. 199. l. 26. for thou r. that p. 201. l. 19. for is r. it s forâ—â—ssed â—â—ssed r. professe p. 206. l. 31. for abolish r. oblige p. 215. l. 17. for and father r. and the father p. 216. in margin r. confutaâ—unt p. 223. l. 32 for Quod nou in r. Quod non est p. 232. marg for no case r. in case p. 2â—0 l. penult r. impletionem p. 254. l. 6. r. redarguit p. 156. l. 13. r. Protestaâ—ts Fâ—â—ilists Arminians Seekers c. hold and beleeve must be the Dictates Gal. 2. 14. The name Conâ—â—â—ence Conscience the practical knowledge Conscience a power not an act or habit 〈…〉 Thomas 12. â— 19 aâ—t 5. Casetan ibid. Richard 2. â— 29. ar 1. 2. Grego de Valent. 12. q. 14. punct 4. Vasqu z. 12. disp 59 c. 1. Tannet tom 2 diâ—p 2. q. 4 dubâ— 4. What sort of knowledge is ascribed to the Conscience Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Conscience in relation to the Major Assumption and Conclusion of a Practicall Syllogisme The object of Conscience Hamond of Conscience pag. 3. Sect. 9. Conscience to be revereâ—ced 〈…〉 of Consâ—â—â—nce and the acts 〈…〉 Of witnessing of Conscience and selfe-reflection The knowledge of our own state of grace may be had by the fruits of the Spirit of Sanctification â—olion Serm. an 1643 pag. 428. 429 430. c. Acts of Conscience in relation to the Conclusion A Conscience good or ill A good Conscience Conscience the â—arest peece that God made A tender conscience Amesius de consci l. 1. c. â—5 n. 11. Conscientiae huic malae vel cordi diero opponitâ—â— conscientia tenera quae facilè afficitur verbe Dei 2 Reg. 22. 19. Ut in Josia Who ingrosse the name of tender consciences to themselves Of a scrupulous conscience The causes of a scrupulous conscience How a Synod compelleth â— Remonsâ— Apo. c. 25.