formall reason of beleeving both fundamâ—ntalls and non-fundamentalls is thus saith the Lord. For we are as much obliged to beleeve non-fundamentalls that are cleare as that there were eight persons saved in the Arke and the old world drowned with waters Sâ—dome burnt with fire as to beleeve fundamentalls that there is no name whereby men may be saved but by the 〈◊〉 of Jesus for the Authority of God speaking in his word and his Command doth equally oblige to both but there is no such necessity so absolute in beleeving non-fundamentalls as in beleeving these without the knowledge whereof wee cannot be saved but it never followeth that errours in non-fundamentalls published and taught to the ruine of the soules of many they having such a strong connexion and influence on the knowledge of fundamentalls are to bee tolerated since our sinning here doth as equally and strongly strike against the authority and expresse command of God at least in most things of that kinde as in points fundamentall and therefore the Magistrate who is to looketo the honour of God as a Christian and peace of societies in all is as much obliged to punish clearly opened non-fundamentall as fundamentall false doctrines CHAP. XI Of the obliging power of Conscience LIbertines bewilder themselves and the Reader both touching an erroneous conscience and the obligation thereof Mr. Williams saith Such a person what ever his doctrine be true or false suffereth persecution for conscience as Daniel was cast into the Lions den and many thousand Christians and the Apostles were persecuted because they durst not cease to preaâ—â— and practise what they beleeved was by God commanded But this is a foule mistake Daniel suffered not for conscience simply because he practised what he beleeved to be truth but because he practised what he truely congrâ—enter Dei voluntati revelatae congruously and agreeably to the revealed will of God he beleeved and the like is to be said of the Apostles not the conveniency and commensurablenesse of their practise and their conscience simply but their beleeving â—all modo such a way made their sufferings to bee sufferings for righteousnesse sake for then must we say that Paul persecuted with the tongue the Corinthians for their conscience 1 Cor. 15. 34. Awake to righteousnesse and sin not I speakeâ— it to your shame for some have not the knowledge of God Those that denyed the resurrection through errour of conscience said the dead shall not rise againe for Paul proves by strong arguments that the dead shall rise and so takes away the errour of their conscience why then puts he shame and reproach on them and names them fooles and void of the knowledge of God and such as beleeved in vaine it was not in their power to correct the errors of their conscience and if they maintained what they beleeved in conscience was true as by Pauls demonstrating the truth to their conscience is evident they were persecuted for righteousnesse if out of meere innocent and faultlesse ignorance they denyed the resurrection Paul should deale more gently with them then upbraid them as fooles and Epiâ—ures who said Let us eat for to morrow we shall dye if they did all beleeve the Resurrection and yet professed the contrary there was no need to take paines as he doth to prove it Saul killed the Gibeonites out of zeale to the children of Israel It is like the blinde ignorant zeale he had thinking the Covenant that Joshua made with them did not oblige the posterity was the cause of his murthering of them yet he suffered not in his sons that were hanged for that blinde zeale as righteous and following the rule of his conscience in that But touching an erring conscience the question is not whether an erroneous conscience doth so tye that we must do nothing on the contrary nor is the question whether the nearest actually obliging rule be conscience the Arminians tell us Though the word of God of it selfe and by it selfe have power to oblige yet it actually obligeth no man except it be understood and so is beleeved to bee understood after we use all possible diligence and prudence for no man is obliged to follow the true sense of the word against his conscience though it be erroneous but we thinke the word of God is both the farrest and nearest and the onely obliging rule and that the dytement of the conscience doth neither binde potentially nor actually but is a meere 〈◊〉 a messenger and an officiall relater of the will and mind to God to us and all the obliging power is from the word 〈◊〉 the messenger of a King and Judge is not the obliging 〈◊〉 that tyes the subject or the Heraulds promulgation of the Law is no obliging rule for promulgation of Heraulds is common both to just and to unjust lawes and certainly unjust lawes from a just Prince lay no band on the conscience or on the man farre lesse can the promulgation as the promulgation lay any bands on the conscience the word of a Messenger and Herauld is at the best but a condition or the approximation of the obliging power to us but all the obliging power is from the King and the Judge It is most false then that these Libertines say that the word doth not actually oblige except it be understood for the understanding information and indycement of conscience doth not adde any actuall obligation to the word that it had not before it onely is a Reporter to carry both the word and the actuall obligation to the man the Herauld promulgating the law addes no obligation actuall or potentiall to the law that it had not before onely it makes an union in distance and neare application and conjunction between the actually obliging law and the understanding knowledge of the person or subject who is obliged to keep the law though it bee true the fire cannot actually burne but as timber is cast to it yet the fire hath from its owne nature both potentiall and actuall burning not from the act of casting the timber in the fire nor is this a concludent reason no man is obliged follow how the true sense of the word against his conscience though erroneous ergo the erroneous conscience doth oblige or ergo actuall obligation to obedience is not from the word but from the conscience no more then this is a good consequence no man is obliged to obey the Law in it selfe iust contrary to the promulgation of an erring and mistaking Herauld ergo the mistaking Heraulds promulgation giveth to the Law actuall obligation over the subject for it onely followeth 〈◊〉 we are not to doe contrary to the actuall indicâ—ment of an erroneous conscience but not obliged to follow the erroneous conscience nor are we obliged to follow what our conscience saith is true and good because or upon this formall reason and ground that the conscience saith so more then we are to beleeve and practise what the Church or
if it have any life This Conscience is like the service Book or like the Masse or the Popish Image you but see these things they cannot speake nor act upon the soule 2. The nature of Conscience is further cleared by its office and object which are the second and third particulare proposed That we may the more distinctly speake of these it would be cleared what sort of knowledge is ascribed to the Conscience Conscience is not the simple judgement and apprehension of things as things are knowable this is the speculative understanding but it is the power to know things our selfe and actions in order to obey God and serve him 2. But the question is whether Conscience bee a simple practicall apprehension of things or a compounded and discoursive apprehension To which I answere 1. That as the speculative understanding knoweth many things without discourse as to a pure head the sunne heaven nature of motion and many things in its second operation and worke as to apprehend the Sunne to be an hundreth sixtie and seven times more then the Earth yet it referreth both the first and second operations of the mind to know things by discourse so the Conscience as conscience doth apprehend in its first operation God Christ sinne and in its second operation God to be infinite Christ to be the alone choisest of Saviours So it is consummate and perfected in a discourse or syllogisme by Conscience totally and compleatly in order to our practice and faith As He that killeth his brother hath not life eternall But I have killed my brother Ergo I have not life eternall So Caine. And He that beleeveth in him who justifieth the ungodly is justified and saved But I beleeve in him who justifieth the ungodly Ergo I am Justified and saved So David Paul The knowledge of the major by it selfe is an act of conscience as to deny and mis-beleeve the major Proposition is an act of a blinded and evill conscience but the compleatenesse of Conscience standeth in the knowledge of the whole syllogisme Hence they say that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Magezine and Thesaure-house of the conscience the habit or power that judgeth of the Law of nature is the major Proposition or the principles of right or wrong written in the heart by nature maketh the conscience in regard of the proposition to be called Lex the Law In regard of the assumption or the second proposition Conscience is a witnesse a spie sent from heaven to record all the facts in whiâ—h assumption are included both our facts actions words thoughts inclinations habits of sin or grace and the mans state and condition In regard of the conclusion or third proposition Conscience is a Judge and the deputie of God and it is but one and the same conscience acting all the three the acts of Law a Witnesse a Judge The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conserving power of the soule is that facultie or power in which are hidden and laid up the morall principles of right and wrong known by the light of nature and so is a part of a naturall conscience and in it are treasured up the Scripture and Gospel-truths which are known by the light of a starre of a greater Magnitude to wit the candle shining in a divine revelation and this is part of the inlightened and supernaturall Conscience Of this intellectuall Treasure-house wee are to know these 1. That in the inner Cabinet the naturall habit of Morall principles lodgeth the Register of the common notions left in us by nature the Ancient Records and Chronicles which were in Adams time the Law of Nature of two volumes one of the first Table that there is a God that he createth and governeth all things that there is but one God infinitely good most just rewarding the Evill and the good and of the second Table as to love our Parents obey Superiours to hurt no man the acts of humanity All these are written in the soule in deep letters yet the Inke is dâ—mme and old and therefore this light is like the Moone swimming through watery clouds often under a shaddow and yet still in the firmament Caligulâ— and others under a cloud denyed there was any God yet when the cloud was over the light broke out of prison and granted a God there must be strong winds doe blow out a Torch in the night and will blow in the same light againe and that there be other seeds though come from a farre Land and not growing out of the ground as the former is cleare for Christ scattereth some Gospel-truths in this Chalmer as Joh. 7. 28. Then cryed Jesus in the Temple as he taught saying Yee both know me and whence I am Joh. 25. 24. But now they have both seen and hated both me and my Father 2. This is a part of the Conscience because by no faculty in man but by the conscience are these truths apprehended 2. And when any in ill blood deny such truths as that there is a God and Parents are not to be loved we all say such doe sin and offer violence to their conscience 3. Sins against these fundamentals cry vengeance with a more hiddeous shout and cry than spirituall sins that are spun with a smaller threed for such goe nearer to put off humanity The knowledge of the assumption is Conscience as a Booke or Witnesse and it is either considered as it is in habit and keeps a record of the mans facts or as in act it bringeth them forth and applyeth the Law to the fact and is called diâ—tâ—â—â—â— the enditement and charge given in This and this hash than done Now that Conscience bringeth good or ill out of the 〈◊〉 that containeth memoriall or Cronicle or the mans 〈◊〉 cleare as 1. The Conscience can looke back and laugâ—â—â— solace it selfe at that which is well done and bring it forth Psal 16. 2. O my soule thou hast said unto the Lord thou art 〈◊〉 Lord. Psal 140. 6. I said unto the Lord thou art my God 〈◊〉 Ezekiah like the man that cheareth himselfe with the sight of the gold in his treasure Esai 37. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart Or 2. it can looke back and purge it selfe as David Psal 7. O my God if I have done this Job 16. 17. Job 29. 12 13 14. chap. 31. 5 6 7 8 9 c. 3. It can bring out evill deeds as Josephs brethren doe when they are in trouble This distresse is come on us for that when we saw the anguish of our brother and he besought us wee would not heare Gen. 42. 21. The knowledge of the conclusion is judgement and the sentence of a Judge 2. For the second point of Conscience which is its object this can be nothing but Gods revealed will expressed to us either in the Law of Nature or in the Law written or the Gospel
c. What reason in nature can there be to punish the one and not the other for it may with as good colour of reason be said that all the Lawes in the old Testament for drawing of the sword against Sodomites Adulterers and such like were typicall and temporary and are done away now in Christ for Christ will have these converted in as spirituall a way by the onely power of the word of God as the other and no where in any expresse law in the New Testament doth God command to use the bloody sword against them more then against blasphemers And to remove these grosse sins out of Christian societies by the sword is no lesse a carnall and a bodily afflictive way of dealing with their consciences as to deal so with seducers and it s enough to that negative argument that no where it is expressed as a dutie of the Magistrate under the New Testament to use the sword against false teachers nor does our Saviour or the Apostles rebuke the Magistrate for omitting of their dutie in this Yea Paul 1 Cor. 6. 9 10 11. when he shewes that some of the Corinthians abused their body with mankinde were theevâ—s drunkards extortioners he no where saith that it was the Magistrates dutie to take away their head for Sodomie which certainly it was and that by the verie law of nature but he was Gods instrument for their conversion by the power of the word ver 11. and 1 Cor. 4. 15. as he laboured to convert the Galdehians who sometimes worshipped dumb Idols and the Ephesians who worshipped the vaine Idol Diana Act. 19. yea nor is there any New Testament law for taking away the life of a murtherer for that of our Saviours Math. 26. 52. all they that take the sword shall perish with the sword except we say it was so a Judiciall law among the Jews as it was a law of nature Gen. 9. before there was a Common wealth erected among the Jews cannot be called a new Testament law to Peter and John and the disciples who were obliged at that same verie time to keepe the passeover and to be subject to all the Jewish laws CHAP. V. Of Fundamentals A Foundation saith Pareus Iren. c. 9 is that which is in the lowest place of the building to beare up that which is built upon it and without which the building cannot stand That then must be the foundation of faith and salvation which is precisely necessary to be believed by all that are saved Alardas Valek gives us four fundamentals facienda vitanda things to be done and eschewed in the Decalogue 2. credenda to be believed in the Creed 3. roganda to be sought from God in prayer 4. â—surpanda things to be practised as the Sacraments How the repenting thiese knew all these I see not yet a taste of some of them ye may see and with the infused life of God he was ready to believe and doe the rest For the first he knew robberie and violence to be damned in the Decalogue we are justly here and repented 2. for the second he believed in Christ as a King the Son of God and a Saviour Christ was accused that he called himself the Sonne of God and a king when the man saith of Christ this man hath done nothing amisse he believes him to be the Sonne of God and the Saviour who had the keyes of paradice at his girdle 3. he prayes to him Lord remember me when thou comes to thy Kingdome 4. for externall worship or Sacraments it is like he knew little yet he confessed Christ a King when his disciples denyed him and fled and the world persecuted him Cycillus Hyerosolymitian reduceth them to two the knowledge of points of faith 2. the doing of good works Had he added according to the new covenant it were good Calvin saith epist 182. I refuse not the Augustine confession Cui pridem volens libens subscripsi sicut eam Author interpretatus est Yet in the 10. article thereof the substantiall bodie and blood of Christ is said to be really present under the spece of bread and wine Ambrose in cap. 9. Lu. negat Christum qui non omnia qua sunt Christi confitetur It is onely thus farre true the that hath sufficient meanes of believing what the word saith may confesse all truths of Christ and doth not denie Christ but as some doe not all the good they may yet have a saving disposition to it though either they through infirmities leave it undone or through want of oportunitie yet believing are saved So these that want means of knowing and confessing all truths yet have the habit of faith to believe them though they never actually confesse them doe not deny Christ Though Irenem l. 1. c. 3. Tertullian de Virginibus velandis Augusti to 10. de Tempore sar 2. and Russiâ—â—â— in the exposition of the Creed say that which is called the Apostles Creed came from the Apostles yet there is no sufficient ground for us to believe the authentick Authoritie of it Conrad worships while he was yet sound de pausis just it necessariis deserendi papatus par 1. dis 1. the 29. saith of these points that are contained in the Apostles Creed some things are simply necessarie for salvation without which faith and repentance cannot be 2. some not so necessarie yet profitable and of themselves saving 3. other things by consequence and by accident are necessarie not of themselves and separate from the fundamentals the Church of Rome erres in the fundamentals in the doctrine of our Saviour and his offices in the doctrine of merit humane satisfactions indulgences the Scriptures the Church In the 2. they erre about baptisme the Lords supper confirmation unction pennance though of themselves they happily deprive not of life eternall yet because the subject about which the matter is versed is most necessary they are pernicious errors These of the third sort touching creation providence mortification though of themselves they might be called errours simple ignorance yet for the dangerous consequences they are pernicious heresies Mr. John Durie in his Theological consultation maketh three sort of necessary points 1. these without the knowledge of which Christ cannot be known in the covenant of grace nor by faith retained which are comprehended in the paction of the covenant 2. saving points which secretly lurk in these necessirie points yet by just and evident consequence may be deduced there from though they be not in the expresse words of the covenant 3. some things that are profitable the expresse knowledge whereof conduceth to the fuller knowledge and faith of these things necessarie yet are not such but Christ may be believed by simple soules and rested on for salvation without such a precise forme of speaking Augusti de Trinit l. 14. c. 1. It is one thing to know what we are to believe another thing how or with what certaintie we
they disturbe not the peace of the Kingdome though they leade millions of soules to hell For upon this proposal suppose al England were truly godly the King might command the just contrary to what the Apostle John exhorts if he follow the consciences of the new Army CHAP. XIII Magistracy and perpetuall Lawes in the old Testament warrant the civill coercing of false Prophets Argument VII WHat the Patriarkes and Godly Princes of Israel and Judah were obliged to doe as Rulers and Princes and not as such Rulers who were priviledged types of Christ that all Kings and Rulers under the new testament are obliged to doe For quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what agreeth to Kings as such and to Rulers as such agreeth to all Kings and to all Rulers But Patriarkes and Godly Princes as Rulers commanded the putting away of strange Gods as Jacob Gen. 35. 2 3 4. did and the worship of the true God as Abraham Gen. 18. He being a Prince within himselfe So repenting Manasses 2 Chron. 33. 15 16. removed strange Gods and new Aâ—ers Asa removed Idolatry and Queen-mother for her Idolatry 2 Chron. 14. renewed the Covenant and commanded that who soever should not seeke the Lord God of Israel should be put to death whether small or great whether man or women 〈◊〉 is commanded because he tooke away the high 〈◊〉 and the groves as other godly Kings are blemished for not removing of them 2 Chro. 19. 4. Neverthelesse there are good things found in thee saith the Prophet Jehu Hezekiah removed the high places the images groves brazen Serpent restored the Passeover worship Priests And Josiah destroyed the high places groves carved and molten Images Idols and Altars of Baalâ—m the horses dedicated to the Sunne houses of the Sodomites Topheth Baals Priests 2 Chro. 34. Now that they did this as Princes not as priviledged types of Christ and that God requires this at the hands of king Charles when God shall establish him in his Throne to take order with Arrians Socinians Antitrinitarians Familists 〈◊〉 Anabaptists Seekers c. is evident 1. Their assertion that all the Judges and Kings were types of Christ even Jeroboam Jehu Ahab and the vilest of them is said not proved 2. That typicalnesse invested all these Kings with a power over the conscience 2. to convert men to God with a sword of steele 3. To punish Idolaters whereas they had none if they had wanted this typicalnesse the contrary being evident in Cyrus Artaxerxes Darius 4. That this typicalnesse made Jeroboam Ahab and such who sold themselves to wickednesse infallible to judge who were true Prophets and reward them and who were seducers to put them to death the contrary of which is cleare in Ahab and men of his stamp 5. Wee require any ground from the word that they were types of Christ 6. That the typicalnesse of the land made the head the King a type of Christ and not all the inhabitants types also 7. That the typicalnesse of the land made the King head of the Church and yet he might not offer incense but hee must be strucken with leprosie as King Vzzah was 9. That Church and State was one 10. That the King was supreme Church-Judge above the Priests that handle the Law and over both judicatures of Church and State 11. That they were all Prophets and by an extraordinary typicall power removed the high places killed Baals Priests all which phancies taken for granted lyeth between them and this That Princes now have nothing to doe with Christ and Religion more then Indians 2. That they did this as Princes of common equity by the law of Nature I prove 1. Darius who was undeniably no type of Christ to his great commendation makes a Law Ezra 6. 11. I have made a decree that whosoever shall alter this word let timber be pulled from his house and being set up let him bee hanged thereon and let his house bee made a dunghill for this and this is commended by the Holy Ghost v. 14. They prospered through the prophesying of Haggai c. according to the Commandement of the God of Israel and according to the commandement of Cyrus and Darius and Artaxerxes King of Persia And Ezra chap. 7. Artaxerxes saith v. 26. Whosoever will not doe the law of thy God and the law of the King injoyning obedience thereunto Let judgement be executed speedily upon him whether it be unto death or unto banishment or to confiscation of goods or to imprisonment And Artaxerxes was no type of Christ yet Ezra addeth in the next verse 27. Blessed be the Lord God of our Fathers which hath put such a thing as this in the heart of the King to beautifie the house of the Lord at Jerusalem If it stand good that patrons of liberty say he was not to blesse God for this he had cause to mourne that the heathen King being no type of Christ should intermeddle with that which belonged not to him to straine the tender consciences of men and to force Religion upon them with the sword for chap. 10. v. 7 8. this is set downe as a blessed decree which brought on an Assembly for putting away strange wives The like is clear in the decree of Darius Daniel 6. for worshipping the God of Daniel and of the King of Niniveb for a generall fast Jon. 3. and Nebuchandnezar Dan. 3. 28 29. 3. Typicalnesse sometime may be ground of doing what is extraordinary as Sampson killed himselfe and his enemies which he could not have done in ordinary but he was in it a type of Christ who slew more in his death and that most voluntary Joh. 10. 18. then in his life And Solomon as a type married the daughter of the King of Aegypt typifying Christ who joyned himselfe in marriage with the Church of the Gentiles but it is no good consequence the Kings of Judah being types did punish Idolaters therefore 〈◊〉 â—â—nishing of Idolaters was extraordinary For 〈…〉 the Ammonites and Philistimes and so did Joshua the 〈◊〉 as types of Christ who subdueth all our spirituall 〈◊〉 and makes the Gentiles his willing subjects but it followeth not that therefore Christian Kings may not 〈◊〉 Joshua and David in making warre with Nations that come against them in battell as these did against the people of Israel Josh 11. 26 27. Ps 2. 1 2 3 4 5. For sometime the ground of typicall actions is morall as Josephs brethren bowed to him by vertue of the fifth Commandement because Joseph was a Prince second to the King yet both â—ee and they were types for these that despised and sold Christ bowed to him sometimes the ground of typicall actions is an extraordinary impulsion and then they binde not to imitation as a man may not kill himselfe that he may kill his enemies to follow Sampson in that extraordinary motion of the Spirit in which he was a type of Christ But if there be no more but naked typicalnesse
a prophecy of a New Testament Law because many were to come in Christs name and say Loe I am Christ as many now doe so Zach. 13. 1 2 3 4. Levit. 20. 2. Whosoever of the children of Israel or of the strangers that sojourn in Israel that giveth any of his seed to Molech 〈◊〉 shall surely be put to death This Law if it did lye upon the strangers and heathen then it was not judiciall but it must lye on us Gentiles now Who can free us from it Object But he was put to death not for false worship but for â—â—rthering of his Son Answ No Law of God or men can judge that murther which is done without hatred to the party murthered as is clear Deut. 19. 11 12 13. chap. 4. 42. chap. 19. 4. but here the dearer their sons were to them they the rather offeâ—ed them to their God â— The Text gives no reason why such should be put to death for murther but for false worship against the first Table Ver. 3. He defiles my Sanctuary be prophanes my holy name ver 5. the Magistrate must kill such a seducer for he commits whoredom with Molech CHAP. XIV Cavils against coercive judiciall Laws for punishing false prophets in the Old Testament removed THE first common Answer made to all these is That these were judiciall and Old Testament Laws when God dealt more strictâ—y with the Jews and hedged them in with severer laws penalties and a greater measure of bondage then now under the meek and gentle reign of the Messiah Answ More severity and a stricter tutory to be over the Church in non-age and under Pedagogie we grant Gal. 4. 1 2 3. But that is in regard of Ceremoniall hedges laws and dayes but it is to begge the question to say that morall transgressions are destructive if not more to Christian societies now as then such as blasphemy idolatry heresie that were punished with the sword then must now be more loosed from all bodily punishment in any kind then murther sorcery adultery perjury For the comparison of a milder Government under Jesus then under Moses cannot stand in fencing some moral transgressions utterly from the sword and in leaving others lesse weighty under as bloody punishments as ever they were When no reason from the word of truth can be given why the murtherer should dye by the sword now and then but blasphemy and offering the sons to Molech as the Indians doe now was then by the law of Nature a dis-worship or a false worship punishable in Jews and heathen but now it is not in any punishable by the sword at all 2. The sword did not force the conscience of any then more than now nor could it cudgell an Idolater or a blasphemer into the sound faith then more then now and weapons of the Prophets in the Old Testament as well as the Apostles in the New were not carnall but spirituall and mighty through God Prophets as Prophets no more used the sword against mens consciences of old than Christ his Apostles and Ministers doe now Mat. 28. 19 20. And as Christ saith now preach the Gospel but kill none use neither staffe nor sword nor miraculous power to destroy hereticks or burn Samaria so he said to his Prophets speake my word to Israel and Judah and the Nations to Ninive and others but kill none and use the sword against none of the rebellious who will not heare that they may bee converted Yet hee commanded the Magistrate to use the sword against the seduceing Prophet nor can the Libertines shew us of a Ceremoniall death inflicted for the transgression of a morall law which transgression is now made free from all bodily punishment indeed the man that refused to raise up seed to his brother was put to shame by the law and we are freed from both the law and the penalty thereof and the man that gathered sticks on the Sabbath was put to death by an answer from Gods mouth but the breach of the holy Sabbath instituted before the fall is no Ceremoniall transgression nor doe we thinke that every violation of the Sabbath was punished by death but that the Magistrate Masters and Fathers are not to punish with bodily coercive power the transgressours of the fourth command is most false For what the Magistrate commands the Subject the Master the servant the Father the sons and which they have warrant from the Morall law to command in these relations that they command in order to the sword and rodde if their commandements find no other welcome but rebellion for the power of Magistrate and Master yea and of the Father now in the state of sin is essentially coercive they may compell their inferiours by strong hand either to doe or suffer the will of God which is sufficient to prove our poynt Though it be true some morall transgressions Moses punished with death as Sabbath-breaking it followeth not therefore the godly Prince may now punish it with death but it followes not therefore such transgressors are made free through Christ of all bodily punishment as Libertines inferre for though the temporarines of the punishment be only in the measure of punishment yet not in the punishment it selfe 2 We desire a reason why the gentlenesse of the sonne of Gods government should free the blasphemer and the soul-murtherer from sadder yea from all bodily punishment and not free him that destroyes the body also Or how all the Sons of Levi saw by an immediate oracle that all that had worshipped the golden Calfe Exod. 32. had done it with such high presumption as made that Idolatry worthy of death which otherwise was not worthy of death and it is cleare the charge was without exception v. 27. slay every man his brother and every man his companion and every man his neighbour And the like I say of all that joyned to Baal-peor And when Asa compelled so many thousands both of Judah and Israel to sweare a Covenant and that they should be put to death that would not seeke the Lord 2 Chro. 15. whether Asa and all the under-Judges for Asa in his owne person could not doe it had a deputed dominion over the consciences to force them and whether he consulted the oracle to know who sought not the Lord and refused the Covenant out of meere weaknesse as not being able to see how Asa who was no Prophet and a Prince for eminency of conversing with God farre inferior to Moses was not a little wide in pretended zeale to urge the Law with an oath and no lesse then death on the refusers to seeke God and the breakers of the Covenant Nor could Asa see and know infallibly how out of heart-obstinacy or how out of sinlesse and faultlesse innocency refused the Covenant And Asa could not compell men to take the Covenant and professe seeking of the Lord against their judgements and consciences which the thirteenth Proposall of the Army does condemne And yet
him that knowes the heart not by Judges 7 To say the light and law of nature is the Judges only compasse hee must sayl by and that hee must punish no sinnes but such as are against the law of nature 1. It pulls the booke of the law of God yea the Bible out of the Kings hand that containes greater deepes then the law of nature can reach contrary to the word of God Deut. 17. 18 19 20. Deut. 17. 10. 11 12. For the King as the King should have the booke of the law with him on the throne to be his rule Deut. 17. 18. Josh 1. 8. 2. This rule hinders not but the King and Ruler may judge ill doers so farre as the light and law of nature will goe along with him Yet the Objector will be unwilling the Ruler take away the head of a seducer that should say and teach men with Caligula there is no God Chance made all and rules all we want not such blasphemous impostors as these But sayth the Objector by him that doth evill is not meant the spreading of errors or heresies 1. They had no reason to feare the Magistrate spoken of here Rom. 13. for spreading and publishing the most orthodox truths for they might without any danger at all from the Magistrate here spoken of have taught that the Roman Idols were true Gods They had ten times more cause to be affraid of the power of publishing orthodox truths as that there is but one God and the Roman Gods are dumbe Idols or speaking Devills 2. That doing of evill against which the Magistrate here spoken of IS THE MINISTER OF GOD to execute wrath is opposed to that subjection to higher powers ver 1. And of the same consideration with resisting of powers so sharpely reproved Vers 2. Then by it is only meant the doing of evill which was prohibited by the Roman lawes and edicts and no man resistes the power who lives in an orderly subjection and obedience to all their lawes now the Romans in their lawes never forbad the publishing of errour and heresies in Religion then doing of evill in spreading of heresies can be no resisting of the Roman powers and lawes Againe that doing evil ver 4. Is opposed to doing of good ver 3. Vnto which there is a premise of a reward promised even prayse from the magistrate 〈◊〉 the doing of good for which the Apostle undertakes they shall have prayse from the Roman magistrate was not the preaching and publishing the great and Orthodox truths of Christian Religion yea they were enemies to that good doing Answ All these leane upon a castle beyond the moone to wit that Paul speakes Rom. 13. of no powers but the Roman Magistrate and that hee is to bee obeyed at the onely minister of God and then having layd this most false and vaine ground he cryes out O England England make much of thy Scriptures but take heed of the glosses of thy teachers Which we may retort but this is an impious glosse For though Paul aymed at obedience to Magistrates even to persecuting Nero in things lawfull because some then as Anabaptists now said the Gospell freed Christians from subjection and obedience to lawfull Magistracy But I prove that the Apostle speakes of the Magistrate such as he is by Gods appoyntment and such as hee ought to bee whither hee bee Heathen or Christian and he speakes of a Magistrate in generall Now the Roman Emperor and Senate were not such powers in all their Government Lawes and Edicts as every soule should be subject unto For they made lawes in acts of the second Table and accordingly practised them with violence and unjustice to joyn not only house to house but not being provoked by any wrong Kingdome to Kingdome the Isle of Brittain and all the people of the world and in that every soule I conceive ought to be subject to supperiour powers If the Objector render this sense let every soule on earth be subject to the Roman Emperor Nero for he is the minister of God for thy good that is for the good and peaceable Government of all and every one that hath soules because hee would raise warre and tyrannically subject them all to him We wish England to beware of such glosses 2 Whatever people resisted the Roman Empire and their bloody Emperor Nero and others in all their bloody Edicts against innocent Christians for he is the Magistrate here spoken of sayth the Objector they receive not damnation not doe they resist the ordinance of God 3. The Roman Emperour and Senate in their Laws and Edicts were a terror to good workes not to evill they rewarded those that persecuted and killed Christians and those that shed the blood of innocent people that they might bee tyrannous conquerours of them and made them commanders in warre and hyred them so to doe then the Roman Magistrate as he actually governed and made neither Law◠nor Edicts against spreading of errors and heresies cannot be the Magistrate here spoken of 4. The Objector would be put in minde of the same Answer given to this place and others of the New Testament by the Anabaptists who say there is no warrant in the Old Testament that Christians should bee Magistrates because the use of the sword was then typicall and ceremoniall and this and all places of the New Testament doth command conquered Christians subjection to heathen Magistrates and not to raise Armes against them but warrants not Christians to take on them Magistracie because heathens should not be our patterne but the word of God 5. Most false it is and a begging of the question that evill doing is contracted and hampered in here to subjection to the higher powers that is to the Roman Laws and Edicts onely for it is opposed to the lawfull subjection due to the Parliament of England and to the King of Britaine and to all lawfull powers as well as to Roman Magistrates as is cleare for there is no power but of God and the powers that be are ordained of God and Paul speaketh of all Magistrates Christian and heathen that are lawfull Magistrates and commandeth subjection to every power Roman and Christian in the Lord. What Are there no powers ordained of God but Roman Magistrates Then may Anabaptists well say wee owe not subjection to Christian Magistrates by this text but onely to the Roman Magistrate who made no Lawes against spreading of heresies and when the Apostle faith Let every soule bee subject to superiour powers shall every soule by this text be subject to none but the Roman Magistrate I am sure the Reformed Churches and all our Writers argue that as many as have soules Popes Prelates and Roman Clergy ought to be subject by this text to the good lawes of the Christian Emperours and that all men none excepted neither Clergy as they call them nor others but are obliged by this Scripture and 1 Pet. 2. and Tit. 3. to give obedience
Religion which they were to maintaine by the Oath of Joshua 22. 12 13 15 16. and to bring the wrath of God on all the Tribes as Achan did Vers 20 No doubt saith Calvin on the place They were angry with an holy Zeale for sayth hee on Vers 12. The Sword is not given to every man in his hand but every one according to his calling ought by this place manifestly and constantly to defend the true Religion And if the wrath of God came on all the people saith Calvin for the secret sinne of one man much more the people shall not goe unpunished if they dissemble the manifest Idolatry of many Piscator saith It was piety in the Tribes that they resolve to make warre with the two Tribes and the halfe for their defection from the true God Such was their Zeale say the Divines of England that they would rather hazzard their lives then suffer Gods true Religion to bee corrupted for God had ordained there should bee but one place for publique service and sacrifices and but one Altar Leviticus 17. 8 9. Deut. 12. 5. 7. 13. 27. Exodus 20. 24. Deut. 27. 5. For they were all in Covenant with one God and this was a Schisme and an Apostacy from the Church saith Diodat in which alone is the true service of God and the participation of his grace and Covenant So also the Geneva Notes approves the lawfullnesse of the Warre and the Dutch annotations To this accord also asVatablus Cajetanus Cornelius a lapide who commend this zeale and say all the twelve Tribes made but on State and one Church and Tostatus saith there was a necessity of making War with the two Tribes because the Law commanded it Deut. 13. Therefore they tooke not councell whither they should make Warre but they consulted touching the manner So agreeth Hugo Cardinalis So Masius So Sorrarius Lyra saith Warre should not be undertaken but upon a certaine and just cause especially against friend therefore they send Messengers to the two Tribes to try the cause of the new Altar Menochius Out of zeale they sent Messengers to try the crime of Idolatry and to bring them to repentance if not to make destructive Warre against them And Ferus They were readie if the two Tribes obeyed not armis dicernere 〈◊〉 decide the matter by warre Would God saith he there were such zeale in us and we see not one Altar erected but a number of superstitious Altars From this place it is cleere when a Kingdome or two Kingdomes are united together and confederate by the Oath of God in one Religious Covenant they become an Ecclesiastick body so as the whole may challenge any part that maketh defection and labour to gaine them and if they contumaciously resist they are with the sword to decide the matter lest wrath from the Lord breake out on the whole confederate body as for the sinne of one 〈◊〉 wrath came upon all Israel Nor can I well see what can be answered on the contrary except that that warre for the new Altar was undertaken upon judiciall and temporary warrants which do not binde us under the New Testament But this is said not proved that new Altar was not a heap of stones but if it had been made upon Religioâ—s grounds and for the service of God it had been no lesse than an Apostacy from that true Religion once delivered by God Then if the third part of Scotland and England should turne Apostates from the Religion once sworne after they had bound themselves in Covenant the question remaineth what should the State and Parliament doe in that case should they be indifferent beholders and not use the sword against such Apostates Swarez and others not without reason thinkes that Infidels that are not Subjects and not Apostates cannot be compelled to imbrace the true faith even though it be sufficiently proposed to them his reasons are there is no lawfull power given to the Church by Jesus Christ to compell such 2. It is no tradition of the Church 3. Those that are without cannot be judged but the truth is the sword is not given to the Church as the Church and in the spreading of the Gospell the Lord forbids the use of the sword It is true a Christian Prince may deny to Infidels liberty to dwell in his bounds See Weemes vo 3. Expos of the Iudiciall Law cap. 15. And Subjects may be compelled not to blaspheme Christ not to dishonour the true God with manifestly professed impieties for if Asa made a Law 2 Chron. 15. that they that would not seeke the true God should be put to death If that be temporary and judaicall then the Christian Magistrate is not as a Christian Magistrate or as a nurse-father Esai 49. 23. so much as to command any to serve Christ nor to rebuke any for blasphemies Sure this can be no part of the peaceablenesse of Christs Kingdome not to rebuke sinners But nurse-fathers and civill Tutors must do something for the defence of the truth from errors for Constantine the great closed the Temples of Heathen Gods to the end that heathenish Idolatry might be abolished as Euschius saith see also Ruffinus Iovianus and Nicephorus Iustinian made many Lawes against Idolators Before Constantine the great would pardon Arrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exacted an Oath of him that he should stand to the Nicen faith and he sware but dissembled So Socrates then Arrius was punishable by the Emperour So Timotheus Coloâ— Bishop of Constantinople under Anastius first Emperour was an Eutyâ—hen and cursed such as rejected the Synod of Chalcedon and before the Emperour cursed such as approved the Synod of Chalcedon so Theod. Anagnostes Petrus Mongus Bishop of Alexandria under Zonon the Emperour was an Eutichen then againe Orthodox a little after he rejected the Councell of Chalcedon a little after in an Epistle to Acacius Bishop of Alexandria he professed the sound faith and denyed that he rejected the councell of Chalcedon againe he rejects that counsell and the sound faith therefore Evagrius tels him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shoe for every foot a turne-coat and a time-server Ergo such hereticks beside that they have not been innocent and godly as Arminians say they feared the sword of the Magistrate But as touching the practice of Emperors and the Imperiall Laws for ratifying Church constitutions there be but too many of them as also for gathering Councels which proveth the coactive power of Princes Kings and Emperours over hereticks and seducing teachers Constantius I grant made a Law that some godly men should be tolerated ut paâ—em cum fidelibus iâ— qui errant he saith not hereticks pacis est quietis fruitionem gaudentes accipiant Eusebius in vita Constan and though the Emperour Grotian decreed Vt quam quisque vellet Religionem sequerentur That all Religions should be free he had much adâ— in warres with the Gothes
Lord but the common protection of Subjects which they owe to limbes of Antichrist Jewes Mahometans Indians who worship the Devil if these be their Subjects is a very pleasant dream and uncredible for the place Isai 60. cryes to him that runs and will read that Kings shall minister something to the true Church which they doe in no sort to the false Church and it is most evident to the judicious Reader that the sucking of the breasts of Kings v. 10. 16. and the kissing of the Son Psal 2. must be more then common protection to Subjects that are open enemies to Christ and wasters of Zion yea it must be some protection to the Church as the Church and to the Laws and Ordinances of God in rewarding the well-doers and conserving the Ordinances and the correcting of wolves Impostors lying Prophets for if we come to Master Williams his way That the King owes protection from violence to the persons and estates of false Worshippers to those that serve Devils and because they are Subjects then those Texts say no more then Be glad Indians Popish Idolaters Mahometans for I will make Kings your nurse-fathers and Queens your nurse-mothers and Kingsâ—shall minister unto you and you shall suck the hreasts of Kings and Kings shall bring their glory and riches to you Nor need we prove that the place Isai 60. speaks of the true Church read it and it s proved v. 1. Arise shine for thy light is come and the glory of the Lord is risen upon thee c. Nor is the matter helped to say It is a great favour that the power of the Kings who lent their â—orne to the Beast is now lent to the Lambe and his followers for their comfort for then what power bring the Kings to the New Jerusalem but Royal power and what Royal power to protect the true Church in their persons and estates as they doe the false is this the breasts of the milk of Kings and their royall power as nurse-fathers and that power which they bring into the New Ierusalem when it is the same very power they brought into Babel and the same horn they lent to the beast 2. The Kings lent no royal and paternall power to the true Church but what they lent to Babel as yet nor doe they yeeld any royall power to hold up Christs throne and maintain his ordinances or convey the sincere milk of the word by their politick coactive power to the Church if our Adversaries Doctrine be received Againe permission to the false Church is proved by Matth. 13. 30. Let the tares grow â—ill Harvest Gulielmus Parisiensis part 1. hact de legibus p. 27. Vbi ergo impii in consumptionem populi dei vel diminutionem crescunt ibi nullatenus â—rescere sinendi sunt sed eradicandi Quod si quis dixorit quia ipsi sunt zizania possunt esse â—riticum quia converti possunt ad viam veritatis sed non hocâ— certum quod autem per ipses illi qui triticum sunt zizania siant hoc evidenter certum est Hoc enim est ac si diceretur ut paucis lupis in media gregis existentiâ—â—â— grâ—gâ—mque incessanter lacer antibus ac devorantibus parcaâ—â—â— quia forte deus faciet illos oves agnos dimitteâ—das pâ—â—eas faces ardentos in medio silv a lignorum germinantium ipsâ—â—que silvâ—â— incâ—ssanter ardentes quia Deus forsitan faciet illas arbores fructiferas paucâ—s leprosos dimittendos esse in medio sani populi assidue contagio ipsum corrumpentes inficientes quia forsitan Deus salvabit illos Calvin advers Servetum numb 597. si praecise nobiscum agant ex verborum formula non tantum prohibeantur magistratus ab usu gladii sed omnem disciplinam è medio tolli oportet Joan. à Châ—kier in Paraenesi ad haereticos c. 2. parabolam illam non loqui de judicibus Beza de haeret puniendis p. 136. Nemo patrum haereticâ—s ne quidem judicandos ante extremum diem asserit 229. zizaniorum appellatione intelligi arbitror non sols haereticos sed omnes qui vitae exemplo Ecclesiam offendunt Chrysost hom 47. in Mat. sinite crescere dissipate haereticorum conciliabula ora obstruite audacian loquendi concidite sed ne interficite item ibid. dogmata quidem impia arguite anathematizate sed hominibus ipsis parcite How far is Mr. Williams Bloody Tenet against all the power of the Ministery or so much as rebuking Hereticks for he saith c. 28. p. 53. Thirdly I have proved that the Ministers or Messengers of the Lord Jesus ought to let the tares or hereticks alone and to let them live in the world and neither seek by prayer nor prophecie to pluck them up before the harvest Enthymius and Theophylact follow Chrysostome puniendos non necandes Iacobus Acontius stratage Satan l. 3. p. 153. constat triticum esse pios zizania impios si sinendi sunt crescere tam impii quam pii tolleretur omnis magistratus authoritas omnisque disciplina page 157. Inter Pontificios Jacobus Simanca parisiensis Episcop in Enchyridio violatae religionis ti 1. p. 16. nu 12. parabolam loqui de punitione impiorum quando est periculum ne simul eradicetur triticum zizania sunt omnes filii nequam nullus igitur facinorosus puniendus absurdum non loquitur parabola de judicibus Phillippus Gamachaeus in 12. q. 10. de infidel q. 13. sinite crescere si verum ac reale non imaginarium damnum immineat debet tum Ecclesia debent tum Christiani principes à coactione abstinere Sic Suarez tom de vir theo dis 18. se 4. nu 9. ne forte eradicetis sie August l. 3. contra Parmen cap. 2. c. 33. Tannerus tom 1. dis 1. de fid q. 9. du 2. n. 30. ne forte â—radicetis ratio haec est communis adequata omnis justae permissionis malorum quando etiam Deus eb eandem causam mala permittit Azorius inst par 1. l 8. c. 13. per zizania haeretici intelliguntur secundum Chrysostimum Augustinum Hieronimum Enthymium Theopâ—ylactum sed respondet ex parabolis non semper sumi efficax argumentum generaliter per verba accipi hic pravos mores falsa dogmata Nor is it altogether to be condemned that Gregorius 9. Innocen 4. Paulus 3. Clemens 8. command the Talmudicall and Cabalisticall books containing Blasphemies against God to be burnt in the fire August Ep. 48. ad Vincen. retracteth ingeniously his opinion That Hereticks ought not to be punished mea primitus sententia erat neminem ad unitatem fidei cogendum Theodore Srackius in hist Anabap. c. 8. in notis p. 108. to the compelling of men to religion against their will that which some object out of Lactantius that Lactantius doth argue against such as being destitute of the word of God and sound reason would compell by the Sword only men
warrant Christ to offer up himself to God But upon the supposition of Libertines it 's no murther nor is it punishable at al because the father may yea lawfully ought to worship God according to the indictment of his conscience whither the conscience be right or bloody and erroneous and yet he is not punishable for blood-shed by their way for meerly and simply without any malignancy or hatred to the child he beleeves he ought to preferre his maker to his dearest childs life as well as Abraham and the conscience doth naturally and as under no Law simply beleeve it is the like service and worship that Abraham would have gratefully performed unto God if God in reward of that love had not forbidden him againe to kill his Sonne And this answer presupposes also that it is impossible for a father to have such a conscience as may stimulate and command to kill his son and that in the authority and name of God as he erroneously yea and as he invincibly holdeth as Socinians Familists Papists beleeve purgatory merits justification by workes who yet are not to be punished for their conscience according to Libertines Again there is no intrinsecall malignancy in the act of naticide or son-sacrificing but what it hath from the Lords Law forbiding to kill now those that killed their Sons to Molech yea to God as they thought strongly yea invincibly beleeved God commanded them to do him such bodily service as is clear from Jer. 7. 31. Jer. 15. 5. And that this is invincible ignorance I take the word invincible in the Libertines sense Libertines grant for in our condemning son-sacrificing they wil say we are not infallible Yea the understanding being spirituall cannot be restrained saith Dr. Taylor Sect. 13. n. 6. and no man can change his opinion when he will saith he ibid n. 7. and so should not be punished for it and n. 13. there is nothing under God Almighty that hath power over the soule of man so as to command a persuasion If hee be then perswaded that he ought to kill his Son he ought unpunishably so to do Lastly Doctor Taylor yeelds the cause when he saith that certaine known Idolaters may be punished with death or corporall inflictions For there is no Idolatry so grosse that strongly deluded consciences may not be carried invincibly I speake in the Libertine sense out of meer conscience to act Ergo some are justly punishable for their meer conscience and yet are not persecuted for conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man preach treason saith he his opinion doth not excuse If a man preach murther and preach that Christ was an impostor that the Scripture is a fable how can his opinion excuse in a great sin and not all sins CHAP. XXVIII Divers other Arguments for pretended Toleration answered DOctor Taylor objects from the Arminians he that persecutes a disagreeing person doth arm all the world to persecuâ—â— himself if he say he is no Heretick he is as confidently beleeved to be an Heretick as he beleeves his adversarie to be an Heretick if it be said every side must take their venture this is to make the Christian world a shambles Ans 1. Because sound and orthodoxe Magistrates punish Hereticks they doe no more arm Hereticks against them to punish them then they arme murtherers to punish them because no law of Conscience teacheth that a seducer is obliged to publish to others his erroneous opinion touching mansacrificing the unlawfulness of Magistracie under the New Testament Libertie of Conscience Familisme and the 〈◊〉 for then the Law of nature must teach men are obliged in conscience to sin and pervert others 2. They are obliged to beleeve that their Conscience must be a rule to others which two the Law of nature cannot teach since it is the just law of God If yee argue what Hereticks doe unjustly they persecute the sound in the faith and there is reciprocation of persecution amongst false Religions its true the Christian world is a shambles through the corruption of mens nature But if yee argue what Christian Orthodox Magistrates ought to doe they ought to punish only Hereticks and Seducers but they do not justly 〈◊〉 Hereticks and those of false Religions reciprocally against themselves for by this argument those that are just Magistrates and take away the life of Pirates Robbers 〈◊〉 of other Nations doe they therefore justly arme all Pirates and Robbers to take away their Lives I thinke not Obj. 2. Where the Christ or his Messengers charge the Magistrate to establish by his arme of flesh and 〈…〉 worship of God the beast indeed gets the power of the earth Rev. 17. Bloodie Tenent Answ Kisse the Son O Rulers Psal 2. The Kings of the earth shall lick the dust before Christ Psal 72. The Kings shall bring their glory to the new Ierusalem Ergo They shall guard the Law of God from violence 2. The Beast gets the power of Kings to bear down truth but this power of Kings shall burn the whore Rev. 17. 16. and act for Christ and his ordinances 3. Where reads Mr. Williams that Christ and his Messengers are to charge the Magistrate to give libertie to Wolves Boares Lions Foxes Serve your consciences O beasts in wasting the Mountain of the Lords House and in not sparing the flock the Nurse-father grants you libertie to waste the mountain of the Lord. Obj. 3. Artaxerxes knew not the Law of God which he confirmed how then could be judge it 2. In such fits and pangs of a terrifying conscience what lawes have Nebuchadnezzar Cyrus Darius Artaâ—erxes put forth for the Israel of God yet were they not charged with the spirituall crowne of governing the worship of God Answ That was their Error they knew not the Law of God but it was their dutie that they ratified it 2. Those Princes did their dutie as Magistrates in those Laws no matter what Conscience renewed or not renewed put them on to act the duties in the substance of the act were lawfull the corruption of nature they being unrenewed might vitiate the work and put them a working to act lawfully in the duties Saul as King did fight the battels of the Lord and led his people and that lawfully according to the substance of the work but God knowes his motives and end 3. This ignorant man never heares of a Magistraticall act to promote the worship of God in a civill way but he dreames of a spirituall tribunall given to the Magistrate which we abhorre as much as he for the materiall object of the Magistrates power though spirituall rendreth not his power spirituall as the Magistrate punisheth spirituall confederacie with Satan in Magitians and Sorcerers a Witch should not be suffered to live and Sodomie flowing from Gods judiciall delivering men up to a reprobate mind Rom. I. 28. and yet the Mastrates power is not spirituall nor terminated upon the consciences of men Not is this Argument
of strength that men cannot be perswaded to cast off opinions of God for feare For 1. Some must be saved through feare and pulled out of the fire Jude v. 23. 2. Augustine answered this argument of Donatists feare of Princes Laws 1. compelleth men to come in and hear truth and truth perswadeth Epist 48. ad Vincent Aliâ— dicant nos falsâ—s rumorâ—â—â— terribamâ—r 〈◊〉 quâ—â— falseâ— esse nesciremus si non intraremus nec intrarimus nisi cogereâ—â—er gratias domino qui trepidationem nostram flagello abstulit 2. Fear of Civill laws may draw men out of the societie of bewitching Seducers where they are â—ettered with chaines of lies Epist 50. ad 〈◊〉 Quid de 〈…〉 confitentur quod iam olim volebant esse Cathâ—◠〈…〉 eos habitabant inter quos id quod vâ—â—ebant esse non poteâ—â—â—t per infirmitatem timoris ubi si unum verbâ—m pro Catholica fide diâ—â—rent ipsi domus corum funditus everâ—â—â—entur Quâ—â— est tam â—â—ens qui neget istie 〈◊〉 per â—â—ssa 〈…〉 tanto â—uerentur 〈◊〉 c. 3. Feare of Laws as Augustine saith to the Donatist Vincentius Epist 48. hath daunted wild Hereticks Qui tamen ad hanc sanitatem non 〈◊〉 nisi legum istarum quae tibi displicent vinculis tanquam â—â—netici ligarentur Obj. 4. Artaxerxes gave the people libertie to return to 〈◊〉 own Land assisted them with other favours and enabled 〈◊〉 to execute Laws according to their Nationall state But did God put it in the Kings heart to restrain nations from their Idolatrie to constrain them to ferme the worship build the Temple 〈◊〉 an Altar Answ Ezra 6. 3. Cyrus 〈◊〉 decree Let the house of the Lord be built c. Ezra 7. 23. Artaxerxes in his decree faith Whatsoever is commanded by the God of heaven let it be diligently done for the God of heaven c. he restrained men from Idolatry and all disobedience to the Law of God ◠〈…〉 whosoever will not doe the Law of thy God 〈…〉 Law of the King Let judgement be executed speedily upon him whether it be unto death or unto banishment or unto confiscation of 〈◊〉 or to imprisonment Ergo This heathen King by the â—ight of nature by a civill Law established the Law of God against Idolaters and false Prophets which is all we crave of Christian Magistrates and for this cause said Ezra Blessed â—e the Lord God of our Fathers who hath put such a thing in the heart of the King to beautifie the house of the Lord which is at Jerusalem He interposeth the Kings law to the law of God though the Law of God borrow no obligatory power or dignitie from the King and the Lord need not the sword of flesh yet that it may get externall obedience before men and with the externall man it is the dutie of Artaxerxes and of all kings to adde their law of death banishment or confiscation c. to the Law of God that such as refuse to doe the Law of God and seduce the people of God with lies and false doctrine may be punished it was the defect of dutie in these Kings that they compelled not the people to return Obj. 5. For Jewes and Nations that blaspheme Christ must be put to the Sword according to the Scriptures Exod. 22. 20. Levit 24. 16. Deut. 13. Answ It followes no way two things hinder any to execute these Laws 1. They are not so under us as we have a Magistratical power over them as Magistrates have the sword over ill-doers that are subjected by divine providence to the power 2. They are not convicted of Blasphemie nor instructed in the doctrine of the Gospel as they are convicted by the Law of nature that murther and adulterie deserve punishment Obj. 6. In all the New Testament we find not a prison appointed by Jesus Christ for an Heretick Blasphemer Answ Where are the ten Commandements set down in the New Testament in expresse words of Scripture order or where speaketh Christ or his Apostles of prison sword gallows faggot to witches murtherers parricides yea or of so much as rebuking or excommunicating such by their specified sins in particular more than of blasphemers yet doth he Rom. 13. appoint prison and sword for all ill doers and the same Socinians and Anabaptists object against all Magistracie Obj. 7. The State and Nationall Church of the Jewes sware a Covenant 2 Chron. 15. that whosoever would not seek the Lord God of Israel should be put to death whether small or great whether man or woman But may whole Nations or Kingdomes now according to any title expressed by Jesus Christ to that purpose follow that patterne of Israel and put to death all both men and women great and small that according to the rules of the Gospel are not born again penitent humble heavenly patient c. What 1. Hypocrisie brings this 2 What a prophanation of the holy name of God bringeth this 3. What masacring of people by civill wars Answ 1. I confesse the swearing of the Covenant in Israel and in National Churches may hence be proved to differ 1. As touching the externall worship for their seeking of God and ours differed they sought God in circumcision Passeover Sacrifices Feasts Divine Ceremonies but we doe not so 2. They sware the Covenant 2 〈◊〉 15. with blowing of Trumpets Cornets c. We do not so 3. A whole City that maintained a false Prophet against the sword of justice Deut. 13. was destroyed sacked their very cattell and every thing in it accursed Wee are not obliged to deaths and punishments every way thus ceremoniall as they but as for the substance of the service the swearing of an Oath and Religious Covenants being of the law of Nature and the Punishing of Apostates from the doctrine of the Gospell to which they have sworne though the Gospel it selfe be farre above natures law must be from the Law of nature lying on us we must by the same law be tyed as they not to kill all not borne again I hope the antitipe is here of Mr. Williams foregoing not of God no word of Christ saith that Christ chargeth to inflict bodily punishment on men by the sword of the Magistrate because not borne againe Nor do we thinke that by small and great here are meant sucking children who could not sweare a Covenant for the text restricteth the Covenant-breach to such as swear the Covenant and where infants are to be put to the sword by the Magistrate in the Old Testament as it is like Deut. 13. 13 14 15. and 1. Sam. 15. 1. 〈◊〉 they are morally culpable before God but not that wee should mistake that sort of justice noâ— to kill infants under the New Testament for the sin of their parents 2 We thinke Mr. Williams Arguments weake and Anabaptisticall we should not swear such a Covenant 〈◊〉 why It were hipocrisie and a prophaining of Gods
14. Cavils against coercive judiciall Laws for punishing false Prophets in the old Testament removed Laws punishing false Teachers were morall not temporary and pedegogicall p. 189 Power of fathers and masters in the fourth Commandment coercive p. 190 Compelling to hypocrisie for fear of shame and reproaches as guiltie 〈◊〉 compelling men with the sword not to publish heresies nor sedâ—â—â— others p. 191 A third Answer p. 191 Blasphemers and Idolaters never were judged to die by consulting with the immediate oracle of God as John Goodwin imagineth Hagiomastix sect 34 35 36 37. ibid. We have as sure a word the Scripture as immediate consulting with the oracle of God p. 192 Want of infallibilitie should exclude all judges to judge pastors to preach or write Synods to advise because we cannot doe these with Propheticall infallibilitie p. 194 A twofold typicalnesse in the old Testament one meerly ceremoniall unreducible another typicall but of civill and naturall use the use of the latter ceaseth not because it was sometime typicall so is punishing of seducers p. 197 Seducers of old denied no other-waies God then our false Prophets now a-daies doe deny him p. 19â— Not only those who offend against the principles of nature but those that publish and hold Errors against the supernaturall principles of the Gospel are to be punished by the Sword p. 200 Such as slâ—w their children to Molech denied no more the word of God then our Hereticks now doe p. 201 There be false Prophets now under the new Testament as there were under the old Testament 202. Chap. 15. Christs not rebuking toleration and the Law Deut. 13. vindicated Christs not expresse rebuking of the Magistrates tolerating of heresies makes not for Christs approving of toleration of Heresies more then of tolerating the absolving of a murtherer at the time of the feast or other crimes against the second Table p. 203 The Laws Deut. 13. three in number explicated the first two were morall the third Ceremoniall for the most part p. 205 Thewars in the Old Testament warrant wars in the New according to the naturall equity in them but they bind not according to the Ceremoniall and temporarie typicalness annexed to them page 209 Chap. 16. Prophecies in the Old Testament especially Zach. 13. 1 2 3 4 5 6. for punishing false Prophets vindicated The prophecies in the Old Testament especially that Zach. 13. 2 3 4 5 6 7. prove that false Teachers under the New Testament ought to be punished with the sword p. 209 So Joh. Goodwin answereth in his Appendix to Hagiomastix 210 The prophesie Zach. 13. and the house of David noteth not the Jewes only excluding the Gentiles ibid. Master Goodwins answer to Zach. 13. p. 211 Answer of Mr. Goodwin p. 213 It is not metaphoricall thrusting through that is spoken of Zach. 13. but really inflicted death and bodily punishment ibid. Chap 17. Places in the New Testament especially Rom. 13. for punishing of false Teachers vindicated So John Goodwin Hagiomastix p. 218 The ignorance of the Christian Magistrate in matters of Religion no ground why by his office he ought not to know so far truth and falsehood as to punish Heresies published and spread p. 219 Ordinary professors may know who are Hereticks and who false Teachers ibid. Magistrates as Magistrates cannot judge all evill doers for heathen Magistrates who never heard the Gospel cannot judge Gospel Hereticks p. 220 How Christ taketh service of a Christian Magistrate p. 2â—â— Master Joh. Goodwin p. 225 How Master Goodwin would elude the place Rom. 13. to 〈◊〉 that false Teachers are not evill doers p. 2â—â— Paul Rom. 13. speakes of Magistrates in generall what they ought to be not of Roman Magistrates as they were then ibid. Roman well-doing and ill-doing not meant in this Text p. 227 Chap. 18. The place 1 Tim. 2. 1 2. for coercive power 〈◊〉 false Prophets cleared The place 1 Tim. 2 1 2 3. explained p. 2â—9 We are to pray that Magistrates as Magistrates may not only 〈◊〉 but procure to us that we may live in godlinesse p. 2â—â— Rev. The ten Kings as Kings punish the whore and burn her 〈◊〉 for her Idolatrie p. 231 Extraordinarie punishing of Hereticks no case of the Magistrates neglect argueth that the Magistrate ought to punish them p. 232 Chap. 19. Exemption of false Prophets from coercive power is not Christian Libertie This Libertie of Conscience is not Christian Libertie p. 233 A Speculative Conscience no more freed from the Magistrate then â— practicall Conscience p. 235 Ecclesiasticall censures as compulsory as the Sword ibid. Chap. 20. The parable of the Wheat and the Tares discussed and cleared The scope of the parable of the Tares and the vindication thereof p. 236 The danger of punishing the innocent in lieu of the guiltie through â—â—â—stake is no argument that Hereticks should not be punished by 〈◊〉 magistrate p. 237 The Tares are not meant of Hereticks but of all the wicked who shall be burnt with unquenchable fire p. 238 The Parable of the Tares and of the sower most distinct parables 〈◊〉 matter and scope p. 239 Let them grow not expounded by Christ and what it meaneth p. 240 What is understood by tares p. â—â—â— Heresie may be known ibid. What is meant by plucking up p. â—â—â— What is meant by the field what by the wheat ibid. All the tithes of the parable must not be expounded nor the time exactly searched into when the tares were first 〈◊〉 p. 243 How sins are more haiâ—â—â—â— under the new Testament and 〈◊〉 God is now no lesse severe then under the Law and a Citie that will defend and protect a false Prophet against justice is to bee dealt with the same waies as under the Old Testament except that the typicalnesse is removed p. 244 What let them grow imports p. 245 How we are to bear permissive providences wherein evils of sin fall out ibid. Christ must mean by tares and wheat persons not doctrines good and ill p. 246 Whether false Teachers if they repent must be spared or because they may repent p. 247 Chap. 21. Of the Samaritam and of the non-compelling of Heathens how the Covenant bindeth us The not burning of the Samaritans doth prove nothing for the immunitie of Hereticks from the sword p. 249 How far we may compell other Nations or Heathens to imbrace the true faith p. 250 Of the Covenants obliging of us to the religions observance thereof p. 251 The word of God as it is in every mans Conscience no rule of Reformation in the Covenant p. 252 The equivocation of Sectaries in swearing the Covenant ibid. The Author of the Ancient bonds an ignorant provaricator in the Covenant p. 254 All morall compelling of Hereticks and refuting of false teachers by the word is as unlawfull as compulsion by the Sword according to the principles of Libertines p. 255 The Magistrate as the Magistrate cannot send Ministers but in a compulserie way p. 256 How Independents were insuared
Doctor Hamond saith to abstaine from a thing indifferent as Marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from a thing abominable or unlawfull is by Scripture and Councels condemned as sinfull Why Because to Marrie or not to Marrie is indifferent But he may remember that Papists forbid Church-men to Marrie doe they forbid it because Marriage which to them is a Sacrament is an abominable and unlawfull Sacrament I thinke no. Yet all our Divines say not onely the Manichaans but also the Papists are these who teach a doctrine of Devils 1 Tim. 2. while they forbid Marriage though not under the notion of a thing abominable So the Popish Doctor acquitteth the Papists and condemneth Protestants who so farre agree to have the adaequate rule of Conscience to be Gods will reveâ—led in his word that to make a religious Law to forbid Marriage and Meates and other things indifferent to them is a doctrine of Devils to all our Divines though they forbid them not as things unlawfull and under the notion of things abominable Vse If the conscience have an indictment against you from heaven and from the word of God which is the Law-booke of the Judge of all flesh Ergo We are to stand in awe of Conscience And looke how much goodnesse and true feare of God is in a Man as much feare of himselfe and reverence to his own conscience is within him For 1. to be holden even with the charges and writs of an erring conscience is obedience to the Law of nature as we would not be willing that a scout or a spie sent from a strange Land should see our nakednesse weaknesse folly securitie When the Conscience returneth to the Father of Spirits it can tell tales of men and can libell many pollutions of the flesh and spirit acted by the man while the Conscience lodged with clay and a polluted Spirit 2. Because Conscience is something of God a domestick little God a keeper sent from heaven a divine peece which is all eye all sense and hath the word with it in so farre it is to be reverenced and hath the reverenceth the King reverenceth the Ambassador in so farre as he carrieth along the Kings will he that honoureth the Lord must honour the servant 3. Salomon saith Prov. 15. 5. A foole despiseth his fathers reproofe but he that regardeth it is prudent Vers 10. He that hateth reproofe shall die To receive Instructions and rebukes from Conscience in so farre as they come from the Word of truth is spirituall prudence and he that turneth away his eare from his conscience shall die 4. As to submit to the Word is to submit to God so to offer violence to a divine truth is to wrestle with God and by the like proportion to stoope before Conscience carrying a message from God is to submit to God and to doe violence to the domesticke light and truth of God is all one as to wrestle with God 5. We count a tender Conscience such as was in Joshuah who did yeeld and cede to the Law of God and its threatnings a soft heart then to stand out as a flint-stone or an Adamant against the warnings of an inward Law must argue hardnesse of heart 6. There is nothing so strong and divine as truth a Conscience that will bargaine to buy and sell truth and will be the Lord and Conquerour not the captive and taken prisoner of the Gospel bearing it selfe on upon the soule in power and majestie hath his one foot on the borders of the sinne against the holy Ghost 7. It is like the man walketh not at randome but by rule who is not made all of stoutnesse and ventureth not inconsiderately on actions and wayes which undoubtedly are the seeds or eternity but feareth 〈◊〉 Paedagoge and teacher in so far as the law and will of the Judge of the world goeth along with him Vâ—e 2. Because the Word of God must be the rule of Conscience and Conscience is a servant and under-Judge onely not a Lord nor an Absolute and independent Soveraigne whose voice is a Law therefore an Iodolatrous and exorbitent rule of Conscience is here also to be condemned Conscience is ruled by Scripture but it is not Scripture nor a Canonicke book and rule of faith and conversation it often speaketh Apocriphâ— and is neither God nor Pope but can reele and totter and dream â—â—â—scribe more to conscience then is Just and to make new and hold opinions of God broad and venturous and daring affirmations the very Oracles of heaven because they are the brood as â—s conceived of an equall and unbyassed Conscience is presumption neere to Atheisme the grossest Idolatry is to make your selfe the Idol whâ—reas tender consciences suffer most persecution and are not active in daring there is extreame pride in such as lead families and are Christians in new heresies Some are extreamely sworne and devoted to Conscience as Conscience humility is not daringly peremptory Many weake ones pine away in feavours of sinistrous thoughts of Christ as if his love were cold to them Esa 49. 14. 15. and phancie an imaginary and a made-plea with Christ Oh he leveth any but me and because they make an Idol of the weak oracle of Conscience they make also an Idol of meeke Jesus Christ as if they would try if Christs love can be cold and his blood and bowels can act any more mercy to them The third is the office of Conscience in one generall It cometh under the name of Obligation But to come to particulars There be two sorts of operations of Conscience some illicite and imbred other imperate or commanded These which be Imbred are of two kinds 1. Such as conscience simply as conscience actethas in generall to oblige and in particular 1. To direct 2. To discerne 3. To exciâ—e Dirigere Discernere Impellere Others are such as issue from Conscience as good or ill as right or not right as these in well-doing 1. It approveth 2. It excuseth 3. It absolveth in ill doing it disalloweth and reproveth 2. It accuseth or chargeth 3. It condemneth These imperated operations of Conscience are such as Conscience acteth on the affections or commandeth the affections to act but are not properly acts of Conscience nor of the practicall understanding but acts of the affections resulting from the Consciences well or ill doing as to rejoice to grieve and check and the like But there be other acts that agree to Conscience in order to the assumption others in order to the Conclusion In order to the Assumption it specially doth beâ—re witnesse and testifie of its own acts both that the man hath done this fact And 2. of the quallitie of it that it is done against God the Mediator Christ free grace the word of reconciliation as a faithfull witnesse must not onely depone the fact but all the circumstances and quallities in so farre as they come under the senses of seeing and hearing and may
Physitian who can whol broken consciences or the saddest enemie if sick it is like an aking tooth the more you touch it the more it paines you The Conscience of its owne nature is a knowing power of the practicall understanding aâ— therefore no ilicite acts of the foule can be compelled neiâ—â—er can Conscience act being muzled and forced but this 〈…〉 but that men and devills in their conscience 〈…〉 beleeve many things in some 〈◊〉 against their will 〈…〉 out of the naturall efficacie of conscience cannot 〈◊〉 but â—ee must beleeve that there is a God yet where there is a trembling there must be some reluctancie in the will and affections Judaâ— must beleeve his damnation was approuching when he hanged himselfe but against his heart The Balgick Arâ—iâ—iaâ—s who contend for libertie of conscience in all wayes Apol. 95. 〈…〉 say By determinations of Synods violence iâ— not offered to conscience as conscience signifieth a meere internall act of the mind immanent or byding within the mind but as conscience signifieth an act of the mind by which any doth beleeve 〈…〉 oblieged 〈◊〉 teach others which he per 〈◊〉 himselfe to 〈…〉 so the man is compelled by a Synods prescription to dissemble what he beleeveth he ought to professe and which he beleeveth to be false Answ Say that the decision of the Synod be agreeable to the word the Lord layeth on the coaction to all to beleeve and accordingly professe the truth and that by a Synod as Christ saith he that heareth you heareth me so the coaction such as it is must come principally from God instrumentally from the Synod but it floweth from both by accident and through mens abuse who receive not the truth in love but for feare of shame least they should by the godly goe for perverters of soules Act. 15. that they doe hypocritically professe what they ought sincerely to beleeve and professe May we not say many men of corrupt minds beleeved Circumcision to be necessary and yet for feare of the Apostles censure that they should be judged troublers of souls lyars and false teachers as they are judged to bee Act. 15. 24. would dissemble And they are no other wayes by a Synodicall truth compelled to lie and dissemble by shame and falling out of the hearts of the Apostles and of all the godly the one way than the other in that case than in this 〈◊〉 For there be but two wayes of working on the mind to drive men to bee of another opinion one by feare either of shame reproach or censures civill or ecclesiasticall another by meere teaching and instructing Now for the libertie of prophecying that Arminiaâ—s require and so the libertie of Synods let us inquire if it be true libertie 1. They require a full libertie to every man without scruple or feare of danger to declare his mind in Synods and to examine what is controverted Answ It is in some respect commendable that hereticks be candid and ingenuous to declare even what their hereticall judgement and inditement of conscience leades them to beleeve but a full liberty to question in the Synode whether there be a God or no or whether Christ dyed for sinners ought not to be for that is lycense and hereticall lycense a point controverted any may question and these that Act. 15. held necessitie of circumcision might seeke resolution of their arguments and doubts but under pretext of libertie free of feare and danger they have not libertie to sinne that is after they are or may be if wilfulnesse stood not in their way inwardly convinced they have not libertie obstinately to presse sophismes against the truth for this is an undenyable principle libertie to sinne is fleshly lycense not libertie Armin. In controversies of Religion which the Scripture doth not evidently decide what can certainely be determined by the Church which ever and in every thing which it determines is beleeved may erre Answ There is nothing that the Scripture hath left simple and in it selfe controversall Actâ—â— primo the Scripture hath determined of all things conteined in it whether fundamentals or not fundamentals onely in regard of our dulnesse and sinfull blindnesse some things are controverted and therefore the Church may determine from light of the word some thing that was a controversie to the Fathers ignorant of the originall tongues which is now no controversie Yea the fallible Church may determine infallible points This is a principle that Libertines proceed upon that men who are not infallible may erre and therefore can hold forth to others no infallible truth Which is most false for Prophets and Apostles Nathan Samuel David Peter being deserted of the immediately inspiring Spirit did erre as well as the Church and Pastors now deserted of the ordinary Spins can and doe erre For â—â—ll men Prophets and Apostles are 〈◊〉 Rom. 3. yet they may and doe carrie infallible truth to others 〈◊〉 blind man may hold a candle to others 3. By this reason Pastors can preach nothing certaine in fundamentals though faith come by hearing and faith is of a certaine and determinate fixed truth of God more permanent than heaven or earth why because by this reason Pastors in preaching fundamentals are not infallible 4. Nor is this a good reason it is beleeved the Church may erre in Synods ergo it doth erre and determines nothing that is infallible and certaine in Synods no more then this is a good consequence David may sinne in praying ergo he doth sinne in praying a potentia ad actum non valet consequentia Armin. A confession is not a rule of faith it hath not the lowest place in the Church Answ The Covenant written and sealed in Nehemiahs time was a secondarie rule of faith and a rule e'n so farre as it agreed with the Law of Moses for they enter in a curse and an oath to walke in Gods Law not to give their sonnes and daughters in marriage to the Heathen not to buy victuals from the Heathen on the Sabboth to charge themselves to give money to maintain the service of God Nehe. 9. 38. chap. 10. 1 2 3. 29 30. 31 32. Which written Covenant was not Scripture and Act. 15. the decrees of the Synod was not formally Scripture yet to bee observed as a secondary rule For so farre Arminians A Doctor as a Doctor beleeveth not a Doctor beleeveth as a sheepe not as a shepheard and his judgement of matters of faith is not publick but private and common to teachers with every one of the sheepe and there is a like and equall power in shepheard and every one of the flock of beleeving and the sheepe in matters of faith are no more obleiged to stand to the judgement of the shepherd than the teachers to the judgement of the sheepe the teachers have a priviledge of order and honor above the sheepe but no priviledge of Law and power Then the Church though she beleeve
and certainly know that she erreth not in her decisions yea though it fall out she erre not yet ought not to take power to her selfe to command others to beleeve that to be true which she beleeves or to impose silence upon others who cannot in conscience acquiesce to what they command Answ There is some-thing true in this there is a two-fold judgement one saving and Christian common to all by which both shepheard and sheep beleeve and its true of this that the sheepe are no more to stand to the judgement of shepheards thâ—â— the shepheards to the judgement of the sheepe in point of Christian beleeving which sure is common to both shepheard and sheepe for the alone authoritie of God speaking in his word And so the Doctor beleeves not as a Doctor but as a Christian But secondly there is another judgement that is ministeriall officiall and authoritative and this is terminated not on Christian beleeving but supposeth a ministeriall beleeving that what the shepheard teacheth others God revealed to him first and is put forth in a ministeriall and officiall judging either in Synods or in publick Pastorall Sermons and authoritative but ministeriall publishing the will and mind of Christ Mal. 2. 7. They shall seeke the Law from his mouth Heb. 13. 7. 17. That way the people depends upon the Ministeriall judgement of Synods and Pastors but it s most false that Pastors depends on their Ministeriall judgement who are sheepe and that there is a like and equall power in shepheards and sheepe and its false that though the Church beleeves she erres not and doth not erre yet the Church may not command and in Synods Ministerially and with all authoritie rebuke such a pervert soules Act. 15. 22. And that Doctors may not as the Heraulds and Ministers of Christ rebuke men sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be sound in the faith Tit. 1. 12. For Pastors and Synods teach fundamentals of faith ministerially to the people and by hearing of them is faith begotten in the hearers and they may command exhort rebuke with all long suffering 2. Tim. 4. 1 2. 2 Tim. 2. 14. stop their mouthes Tit. 1. 11. and authoritatively enjoyne them silence Act. 15. 22 23 24 25. Act. 6. 4. Though they cannot by reason of an erroneous conscience or a conscience burnt with an hot iron acquiesce to the determination of a Synod Yea though they bee unruly vaine talkers and deceivers they must be commanded to bee silent Nor must the Church and Angels of the Church of Thyatira Ephesus or Pergamus suffer Jezabell to seduce not â—avening wolves to devoure the flock nor their word to eate as a Caâ—ker For this judgement authoritative as it is in the head of the Church Christ as in the fountaine and onely Law-giver so it is Ministerially onely and by way of office in the Elders as the will and mind of the King is in the inferiour Judge the Ambassadour or Herauld not in the people And the people are obleiged to obey those that are over them in the Lord who watch for their soules as those who must give an account But there is no ground to say the shepheards are obleiged to stand to and obey the ministeriall and officiall judgement of the people and of this it is said he that heareth you Ministers of the Gospel not the people heareth me he that dispiseth you dispiseth mee And this is more then a priviledge of order and honor which one Christian hath above another in regard of eminencie of graces gifts and of wisdome experience and age it is a priviledge of office to speake in the name of the Lord and yet it is inferiour to a priviledge of law because the Lord onely imposeth lawes upon the Conscience for it is a middle judgement lesse then Legislative Supreme and absolute over the Conscience this is in none save onely in the King and head of the Church and is Royall and Princely Yet is it more I say not more excellent it not being saving of it selfe as in beleevers than a priviledge of meere honour and order for though it lay no more bands on the Conscience to obtain faith because it is holden forth by men it having no influence on the Conscience because of men whose word is not the formall object of faith yet hath it an officiall authoritie from Pastours which is not meerely titularie so as they may ministerially and officially command obedience to their judgement as far as it agrees with the mind of Christ no farther and when it is disobeyed may inflict censures which private Christians cannot doe and putteth these who disobey under another guiltinesse then if private Christians did speake the same word to wit not onely in a case of disobedience to the second command but in a state of disobedience to the fift command formally as not honouring father and mother where as to disobey that same word by way of Counsel in the mouth of a brother though it be the breach of the fift command also Yet not in such a manner as when we refuse to heare the messenger of the Lord of Hoasts and his judgement as a messenger of God is publique and bindes as publike to highest obedience to the fift command but as it is a judgement of faith common to the Doctor with other Christians it bindes as the minde of God holding faith in the second Commandment what wee are to believe Armmians The word of God is sufficient for the deciding of controversies its cleare what neede it there of decision if men acquiesce to the decision of God as it lyes in Scripture if the word of God expresse the sense of God or if it have need of interpretation why is there not a free interpretation left to every manâ—â— doe we think that our words are clearer than the word of God we doe a â—â—nithic injury to the word of God if we believe that How much better were it if we would nourish peace and concord leaving interpretations free to every man It is most sure to containe our selves within the speaking of the holy Scripture and the forme of words of the holy Ghost and that no man be troubled who shewes himself willing to containe himself within these Answ Here is a meere fluctuation and Septicism even in fundamentals and the faith of them for all interpretation of Scripture is rejected there is no destinction in fundamentals or no fundamentals for in principles of faith that Christ is God and man and dyed for sinners the Scripture is most plaine and what need then of our interpretation then let Arrians and Secinnians beleeve him to be God man and to die for sinners in their sense the Familists in a contrary sense the Georgians in another contrary sense the Papists in a third the Protestants in a fourth and so as many heads as many faiths every sect and man must have some sense else his faith is non-sense and if
that men should believe because so saith a Synod But all the mysterie is though a Synod should determine a truth an hundred times according to the word yet if the conscience say it is no truth the determination of a Synod doth not obliedge at all say Libertines because the conscience according to the minde of Libertines is the nearest obleidging rule but any thing obleidgeth not to obedience and faith as it appears either true or good to our conscience for to kill the Apostles appears lawfull to commit adulterie and murther appeareth good to many yet are not men obleidged to kill the Apostles or to commit adulterie Armini If a thing be determined out of the word of God by a Synod then was that thing before determined in the word of God and yet that must be examined in a Synod which is supposed to be decyded in the word what need is there of a Synodicall examination of that which is supposed to be lyable to no errour for so must the word of God be examined Answ What the Bereans heard the Apostle Paul preach Act. 17. 11 12. was the verie Gospel determined in the Scriptures of the Prophets what then needed they try the Gospel or examine what is infallible in private among themselves more then in publick Synods this argument is against the Apostles rule Try all things and try the Spirits whether they be of God or not for sure these rules warranted them to examine Paul Peter and Johns doctrine and Spirits and finding them to be truths decyded in the word to receive them therefore after there is a Scripturall decision it doth not follow that there should not be a Declarative or Ministeriall decision by Synods and by pastours preaching the Gospel For this doth close subvert all Ministery and Preaching and all trying of the Spirits nor is it hence concluded that we examine the word of God as if it could be false but that we are both in private and in publicke to examine and try whether that which is proposed to us as the word of God be the word of God or no But wee examine and suspect the credit of men who may and can lye Secondly but this supposeth that what ever is brought under a Synodicall discussion is false or at least fallible which is a most false principle of Libertines and that nothing which is the word of God should fall under a Synodicall discussion to be tryed which is true thus farre the word of God as it is the word of God is not to be tried nor determined but in reference to messengers who are but sinfull men and can deceive and to our dulnesse and sinfull ignorance there is need that a Ministerie and Synods help us with declarative and misteriall declarations untill we be where they shall not need a Temple And what Libertines say the same said Anabaptists so Buâ—â—inger saith Anabaptists taught that the Evangelist should be recited without words casting it that is without preaching and that every man was free to interpret the Scripture as he will and that the interpretation of Scripture is not the word of God So that the peoples conscience and private sense is their Scripture and rule of faith we need not then Scripture every mans sense is his Rule which yet is not so good divinity as the heathen Melytus accused Socrates of and thought Socrates was worthie to die for that such as the people beleeveth to be gods he believeth to be nothing such but thinketh there be some new Dieties and was it a crime that Socrates thought the peoples lust was no good rule in divinitie Armini All should be admitted to Synods because Religion concerneth the Conscience of all or if it be confusion to admit all to come yet should no decision be except first all the Church be acquainted with the businesse Answ God never appointed all and every one to lay burdene and Directories or Lawes upon themselves as is cleare Act. 15. God keeps ever that order in his Church of some to teach and some to be taught of some to obey and some to be over others in the Lord that before Lawes bee made that concerne the conscience there should be a reference of all made to the people and they acquainted with reasons from the word of God before a decision we shall not condemn but it is nothing against us Armini These that come to Synods ought to be ingaged to be Church or to no Confession But every way free Answ Then such as convened in a Synod in the Church of Pergamus and Thyatira should not be principled in the faith of Christ and his truth against the deeds of the Nicolaitanes with whom fornication went for a thing indifferent or against such as hold the doctrine of Balaam or Jezabel they must all come as indifferent to absolve as to condemn the Nicholaitanes and the false Prophetesse Jezabel But Paul and Barnabus came to the Councell of Jerusalem as Members thereof being fore engaged to condemn Circumcision as not necessary to salvation and had preached against such a necessitie and yet were not byassed Voters in the Assembly and by this reason if Fundamentals be to be established in a Synod and the contrary errours to be refuted when Doctours come to a Synod they must leave faith and soundnesse of faith at home and come to the Synod with purpose to buy and bargain there for a new faith And let all men come thither as Scepticks and Nullifidians and goe so also away believing with a reserve that that the Synod hath determined may be a lie But as Arminians take true libertie of free-will to be an absolute power to doe ill or well stand or fall eternally so they judge that Libertie of prophecying is a Liberty to teach and believe Indifferently either lies or truth heresies or sound doctrine whereas libertie to doe ill in any sense is licentiousnesse not libertie Armini The question is not whether a man when he judges right can erre for who can affirme that but whither either a man or a Church who judgeth rightly according to the word of God have any law or power to command and injoyn others to receive and believe what they have rightly Judged and that without controversie for no man is obleidged to receive and beleive a truth which a Synod unanimously or for the most part hath truely judged because the Synod hath so judged or sayth so Answ But Libertines make such a question for they affirm that a Synod doth never judge so rightly but we must believe what they judge with a reserve and so that what they determine is false or may the next day be false Secondly we conceive that God hath given to some one single Pastour and farre more to a Synod of Pastours and Doctors a power to rebuke teach exhort with all authoritie 2. Tim. 41. 2. To charge Tit. 2. 14. them before the Lord. 1. Tim. 6.
holding opinions that slow from meer conscience when they publish preach and print them from no principle but meer conscience not for gain or a morsell of bread or for preferment in the state or Armie To this I answer lay aside opinions and answer me this how the Judges that are for libertie of conscience are not to punish some words except they would be guilty of persecution to wit such as these the Trinitie is but a fiction Christ is no more God then another holy man Yea Christ was but an Impostor and yet they punish words and deeds of the same kinde that come from meere conscience The answer must be the former words are from meere conscience and the publishers thereof will swear they hold them as the meere inforcing light and judgement of their conscience But these other words and deeds which the Magistrate censures are not from meere conscience But I beleeve these that acted in the late controverted Parliament and by vertue thereof yea and many Godly men of them that are punished by the Judges and many of the Godly that fled for fear act from meere conscience and will sweare they did so act according to their sworn covenant and to prevent a new warre and that they did it neither for gain nor for preferment in State or Armie And if it were referred to the consciences of most of the Armie why they disbanded not when the Parliament commanded them but doe by their practices treat a warre to themselves and the land a judgement of God of all others the saddest when they have none to fight against but shadows and enemies of straw and hay I judge they would swear that they judged the charge of the Houses against their conscience and unjust and that they hold up warres out of meere conscience and to vindicate the oppressed subjects and for preventing of a new warre and not for gaine or preferment So the question is not yet answered why some externall actions of words and deeds comming from meere conscience without any carnall pretext as they will swear cannot be punished but violence must be done to conscience so the men persecuted and others that doe the like and speak the like from no principle but pure conscience without any carnall pretext as they will sweare are punished and yet neither violence is done to conscience nor the men persecuted for acting according to conscience and a sworn Covenant But they justly punished if acting from meere Conscience be the formall cause why men are not to be punished it should hold in all such acts 4. They seeme to me sick in the braine who hold that it is an act of love and charity in the Magistrate to restrain 〈◊〉 Socinianisme c. and to discountenance such seducers and yet bring arguments against all externall 〈◊〉 in matters of Religion or compulsion in generall a discouâ—â—â—nancing and a keeping of men from places dignities offices is the highest compulsion of penaltie you can devise What arguments fight against any compulsion of the Magistrate positive or negative doth fight against all If it be lawfull for the Magistrate as for all other men to doe all hee can for the truth as some say and the Magistrates invitations recommendation exemplarie profession generall tuition excluding coercing are all nothing but words these agree to all Christians as Christians and are nothing peculiar to the Magistrate the Magistrate as a Magistrate cannot request he must command as a Magistrate and all his commands if disobeyed are in order to the sword 5. The question is not whether Religion can be inforced upon men by the Magistrate by the dint and violence of the sword or onely perswaded by the power of the word Wee hold with Lactantius that Religion cannot be compelled nor can mercie and justice and love to our neighbour commanded in the second table be more compelled then faith in Christ Hence give me leave to prove two things 1. That Religion and faith cannot be forced on men 2. That this is a vain consequence Religion cannot be forced but must be perswaded by the word and Spirit Ergo the Magistrate can use no coercive power in punishing Hereticks and false teachers For the first we lay hold on all the arguments that prove the word preached to be the onely means of converting the soule begetting of faith and that carnall weapons are not able yea nor were they ever appointed of God to doing down strong holds nor can they make a willing people and Lactantius said well What is left to us if anothers lust 〈◊〉 thâ—t by force which we must doe willingly And that of Tertullian It is of the law or right of man and of his natural power what every man worships what he thinks he should worship nor doth the Religion of one either doe good or doe evill to another man nor is it religion to compell religion which ought to be received by wâ—ll not by force since sacrifices of worship are required of a willing minde In which I observe 1. Tertullian speaks not of the true Christian Religion which is now in question but of Religion in generall as it is comprehensive of both true and false Religion Because he speakes of that Religion which by the Law of nature a man chooseth and is humani juris naturalis potestatis but it is not of the law of man or naturall power nor in flesh and bloods power to chuse the true Christian Religion that election is Supernaturall saith Tertullian there and else where often as also the Scripture Joh. 6. 44. Math. 16. 17. Math. 11. 25 26 27 2. Religion is taken two wayes 1. for the inward and outward acts of Religion as seen both to God and man as Lactantius Tertullian and others say so it is most true Christians ought not with force of sword compell Jews nor Jews or Pagans compell Christians to be of their Religion because Religion is not begotten many by perswasion of the minde nor by forcing of the man Again Religion is taken for the externall profession and acting and performances of true Religion within the Church or by such as professe the truth that are obvious to the eyes of Magistrates and Pastors and thus the sword is no meanes of God to force men positively to externall worship or performances But the sword is a means nâ—gâ—tively to punish acts of false worship in those that are under the Christian Magistrate and professe Christian Religion in so farre as these acts come out to the eyes of men and are destructive to the souls of these in a Christian society T is even so not otherwise punishable by the Magistrate for he may punish omissions of hearing the Doctrine of the Gospel and other externall performances of worship as as these omissions by ill example or otherwise are offensiveâ— to the souls of these that are to lead a quiet and peaceable life in all godlinesse and honestie nor does it follow
might be objected against the decree of 〈…〉 Quer. 10. Whether on 〈◊〉 are men punished because God 〈◊〉 not bestow the Spirit of grace 〈◊〉 them by which they would flye all evill-doing when they are punished for evill-doing Quer. 11. Whereas this distinct argument presupposeth that the Magistrate should tolerate errors in fundamentalls and in non-fundamentalls because of the difficulty of knowing of fundamentalls must it not follow that men are far rather to be tolerated 〈◊〉 â—â—re in fundamentalls 〈◊〉 such as erre in non-fundamentalls and so the more blasphemous that seducing teachers be as if they deny there is a God and that nature and chante rules all and that Christ was an imposter the Gospel a fable the Scripture a meer 〈◊〉 the more they are to be pitied and 〈◊〉 measure of indulgence and toleration is due to them then to such â—â— are godly and erre but in lesser points that are more easily 〈…〉 concerning usury accidentall killing of our neighbour or the meaning of some places of Scripture or erre in matters touching Church-government or the like Quer. 12. Since also 〈◊〉 lay for a ground that the Magistrate is not infallible in judging of matters of Religion especially that are supernaturall such as the mysteries of the Gospell the incarnation sufferings and death of Christ his satisfaction for sinners c. and Christians are not infallible in either reaching these to others or in believing them for their faith and practise and therefore the Magistrate ought to tolerate all these how then can this Divine talke of a certainty of knowing and teaching and holding of divine trutheâ—â— for by 〈◊〉 principle of toleration that no man hath infallibility in matters of Religion since the Prophets and Apostles fell asleepe there can be no certainty of faith either in ruler or people but all our faith in fundamentalls or non-fundamentalls must be fallible dubious conjectuâ—â—â— And for such as yeeld a toleration in non-fundamentalls but deny it in fundamentals 1. They must quit all arguments used by Libertinâ—â— for toleration from the nature of conscience that it can not be constrained 2. That they 〈◊〉 bee a willing people that follow Christ 3. That 〈◊〉 Lord of the conscience onely 4. That coâ—pulsion 〈◊〉 hypocrites 5. That to know maintaine aâ—d 〈◊〉 truths of the Gospel is not in our power as to kill or 〈◊〉 to kill because acts of the understanding fall not 〈◊〉 dominion of free-will 6. That the preaching of the 〈◊〉 and perswading by Scripture and reason not the sword and strong hand is the way to propagate truth and 〈◊〉 pate heresies 7. That the laws of Moses against false 〈◊〉 were onely typicall and perished with other 〈◊〉 and therefore there is no warrant under the Nâ—â— Testament for punishing hereticks all these and the like 〈◊〉 with equall strength conclude against toleration of such 〈◊〉 erre in non-fundamentalls as well as in fundamentall 〈◊〉 in neither the one not the other is the conscience to â—â—â—strained nor can Magistrates be Lords of the 〈◊〉 fundamentalls more then in non-fundamentalls and 〈◊〉 must be a willing people in fundamentalls as in non-fundamentalls nor can the sword but preaching of the word onely be a means of propagating of non-fundamentalls more then of fundamentalls when then Libertines 〈◊〉 lost all these arguments by reason of this 〈◊〉 which here hath no place their cause must bee weake and leane To determine what is fundamentall what not and the number of fundamentall points and the least measure of knowledge of fundamentals in which the essence of saving faith may consist or the simple want of the knowledge of which fundamentalls is inconsistent 〈◊〉 saving faith in minimo quod non is more then Magistratâ— or Church can well know Sure it borders with one of Gods secrets touching the finall state of salvation or damnation of particular men And it is as sure this is a fundamentall to belieâ—â— that God is that hee is a rewarder of those that seeke hiâ— that there is not a name under Heaven by which men may 〈◊〉 saved but by the Name of Jesus that no man 〈◊〉 come to the Father but by Christ that hee that 〈◊〉 not the wrath of God abideth on him and he is condemned 〈◊〉 then he was condemned and under wrath before even from the wombe Nor is this a good argument of Bellius where Christ is what he doth how he sits at the right hand of God how he is one with the Father many things of the Trinity of God Predestination Angels the state of men after this life are points not so necessary to be known for publicans and harlots who enter into heaven may be ignorant of them and though they were knowne they make not a man better according to that if I had all knowledge if I have not love it is nothing For 1. The exact knowledge of these are not so necessary and that is all that this argument can conclude but the Scripture saith no more that publicans and harlots remaining publicans and harlots enter into the Kingdome of heaven in sensu composito nor when it saith The blinde see the deafe heare the dead are raised the meaning should be blinde and deafe remaining blinde and deafe doe see and heare or the dead remaining dead in their graves and void of life doe live and have life but these that were blinde now see when blindnesse is removed otherwise some may take harlotry into heaven with them and because the word of God is a seed when this is in the heart of a dying harlot Christ came to save sinners and to save me how or what way the Spirit sits upon this egge and warmes it and what births of saving truths the Spirit joyned with the spirit of a dying man brings forth who knowes the repenting thiefe knew Christ to be the Saviour of men and a King who could dispose of heaven but what deductions the Spirit made with in who knows nor is it a truth that the knowledge of any revealed truths of God makes no man the better for it leanes on this ground That 1. The spirituall Law of God commands not a conformity between the understanding power of the soule and the Law to require that the minde conceive apprehend and know God and his will as he reveales himselfe to us which yet is included in the command of loving of God with all the heart with all the soule with all the strength and so with all the minde though that knowledge be directed to no other practice but beliefe 2. It leanes upon another false ground that to believe I speake of an intellectuall assenting to divine truthâ— it being an act of the understanding and a necessary result of knowledge doth not make a man better which yet is most false for beside that it is commanded not to believe a reâ—â—aled truth is a sin and renders men morally ill and worâ—â— now that text that saith 1 Cor. 13.
under him and so to the conscience that they may â—â—errandly and indeclinably also command but they should remember when power of commanding comes out of God the fountain of authority now it looseth its absolute undeclinablenesse when it is in conscience or in any creature and it is onely conditionall and limited in the streames whereas it was absolute and soveraigne in the fountaine 2 In the case of an erroneous conscience standing in its vigorous thing the question is both what is commanded and what is good for these two are not contrary but agree well for the Lords command to Adam eate not of this fruit is to Adam the cause why the not eating is good and the cause of the obligation to what is commanded also but onely the obligation is ad modum facti non ad factum to the â—â—â—ner of doing that if we doe or abstaine we do it 〈…〉 in faith and perswasion without any jarring between the conscience and the object but there is no obligation to the fact On the regular way of doing I am never oblieged to obey God with an erring conscience or contrary to the inditement of an erring conscience 3 The material object being sin and forbidden by the law of God is an object by accident even when it is proposed by practicall reason if that reason be erroneous and misinformed as it is in this case the proposing of practicall reason doth not make that to bee good or commanded which of it selfe was neither good nor commanded but sinfull it may make it good in the manner of doing and obliege in the manner of doing but that is not our question but whether the practicall judgement and conscience remaining erroneous doth both ligare bind and obliege to the fact that is sinfull that is denied And though hee that is circumcised upon the supposall of a blind erring and Jewish conscience thinking the law of shaddowes obliegeth when the body Christ is come he is a debter to doe the whole Law and to eate the Passeover to sacrifice at Jerusalem to keepe the new-Moones c. But how is he debter He is this way debter what warrant he hath to be circumcised he hath the same warrant to keepe the Passeover to sacrifice that is he hath as good reason for to doe all or is as well obliged upon his false principles he goes on to keep all the law of ceremonies as to be circumcised or doe a part onely but he is erroneously and sinfully made by himselfe a debter to the whole Law but God made him a debter neither to the one nor to the other and in Gods Court though if he be circumcised he must be circumcised this way that is his conscience must dictate that Gods Law still in force commands him so to doe but this is but a necessity of supposition that falleth upon the manner of the doing not upon the fact for no Law of God warranteth him to be circumcised and no Law of God makes him debter to doe all the rest of the law of ceremonies he is obliged neither to be circumcised erroneously nor to abstaine from circumcision erroneously but to lay aside his erroneous conscience and to abstaine from circumcision according to the enditement of a well informed conscience So we easily answer that ignorant objection of phantasticall Sectaries in needlesse Pamphlets and Queries smelling of non-sense and selfe-conceit speaking they know not what If the sword be used against errours to suppresse them then must the Magistrate command and compell men of tender consciences to sinne and to doe against the light of their conscience for what is not of faith is sinne And the Spirit himselfe waites and violates not the liberty of the reasonable soule by superseding the faculties thereof but approves every truth to the understanding and moves the will without violence with a rationall force Shall man be more zealous for God then God is for himselfe God himselfe doth not force men but call them to repentance If the word calling be considered whether will it warrant any further meanes then arguments perswasions and intreaties make them as forceable us you can if you hold the feare of punishment over men it must be the feare of divine punishment c. Answ For 1. wee no where teach that the sword is a meanes of converting but the just vengeance that is inflicted by the Minister of God upon false teachers as upon other evill doers so it is not destinated by God for spiritual gaining and reducing of hereticks that may repent but for judiciall expiation of wrongs done to the flock and Christian society 2. This poore argument will conclude against all 〈◊〉 of Magistrates against murtherers bloody traitors for the Lawes of the Minister of God the King forbids the English Jesuit to stab his Prince and compells him to 〈◊〉 from King-killing and if this Jesuit abstaine from killing his Sovereigne Lord and abstain not in faith but against the light of his Jesuiticall and bloody conscience which dictates to him that he is a Protestant Prince and a heretick and he is obliged in conscience for the advancement of the Catholicke cause to stabbe him doth the supreme Magistrate compell this Jesuit to sin and doth hee force the Jesuits conscience for to doe in faith hath place in duties of the second Table as well as in the first and men out of conscience and in faith and moved by the Holy Ghosts gracious actings are to obey all lawfull commands of the Magistrate as to pay tribute to abstain from murther treason adultery robbing and stealing if they be subjects of tender consciences and why then should the Magistrate compell and force men to these duties which are to be done in faith and in a spirituall manner for sure the Spirit forces them not to doe these in faith so the command of the Magistrate moveth every Christian to practise and act of obedience to mens Lawes for conscience sake and the Spirit moves the whole powers of the soul both the understanding and the will without violence with a rationall force and why should the Magistrate then be more zealous for God then God is for himselfe and all this may be said against all Lawes in the Old Testament why should the Magistrate compell men against their faith and conscience not to beleeve not to practise any such seducing wayes as to say Come let us goe serve other Gods Should Moses be more zealous for God then God is for himselfe but the truth is the Magistrate as the Magistrate doth not meddle with the conscience not the manner of obedience to Law whether they be obeyed in faith or against the light of conscience that is nothing to him he commands but the externall actions preach no heresie no Familisme Sociâ—â—nisme under the paine of corporall punishment if Pastors obey this charge hypocritically not in faith it is their sin not the Magistrates he neither commands thus preach no heresie in faith
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
Prophets and Apostles in that in which they followed the law of nature which is that every Ambassador relate faithfully his Princes will though some have ordinary gifts some extraordinary and rare gifts in relating the same embassage So it is no good consequence some by extraordinary warrant did punish evill doers ergo the ordinary Magistrate hath not therefore power to punish such evill doers Argument IX THE expresse law of God and of nature written in the heart of al proveth that the seducer should die Deut. 13. If a Prophet or a Dreamer arise and say let us goe after other Gods he shall be put to death That is no temporary law oblieging the Jewes only the Text sayth 1 Let us goe saith the Dreamer after other Gods is 〈◊〉 them this â—in is against the first command and that imâ—aculate principle of nature graven in the heart of man That there is one onely true God and he onely to be served 2 It is against the love of God ver 2. The Lord tryeth you whether you love the Lord your God if he be God our love is due to him 3 It is against the fear of God v. 4. Ye shall fear him if he be God he is omnipotent infinitely great and dreadfull therefore by the light of nature to be feared And 5. cleaved to as the onely happinesse of men Adde to these that it is a morall transgression if Magistracy and lawfull revenging of violence and unjustice by the Minister of God and Government against highest soule-oppression be a naturall Remedy not a temporary positive salve as undoubtedly it is then sure he that seduces so should dye 1. He speakes aversion and turning away from God and that is hell and the extremity of miseries 2. He thrusts thee out of the way v. 5. a word of violence Then 3. he is evill and destructive to the society of men which the Magistrate by his office should defend v. 5. So shalt thou put away the evill from the midst of thee 4. He seeks to thrust thee from the Lord thy God that brought thee out of the Land of Aegypt The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove from God as from an unclean and cursed thing and it expresseth excommunication and then to thrust men away from the Lord in Covenant with us that can save from the greatest of miseries must be the highest of injuries and if the Lord proved a publicke avenger against the highest wrongs that can be done in a society as he doth then certainly against this 5. It is a wrong that God would have all Israel to feare a wickednesse that strikes at the root of society 11. And all Israel shall heare and feare and doe no more any such wickednesse as this among you And v. 13. such are children of Beliel they make all things and persons cursed they come among and bring on the land the fierce anger of the Lord v. 17. the intâ—â—â—secall worke and end of the Magistrate is to avenge evill doing and so to remove the fierce anger of the Lord from a land that the people may feare and not do any such wickednesse as is cleare Deut. 13. 10. 11. Exod. 32. 29. 30. Deut. 19. 20. Rom. 13. 3 4 5. 1 Pet. 2. 14. Now the false Prophet is such as brings on all these evills and therefore if Magistrates stand under the new Testament and if there be such a sin now as thrusting away people from the Lord who hath in Christ delivered us from a greater bondage then that of Aegypt this must be a perpetuall Law Deut. 17. 2. If there â—e found any among you within any of thy gates which the Lord thy God giveth thee man or woman that hath wrought wickednesse in the sight of the Lord in transgressing his Covenant and hath gone and served other Gods and worshipped them either the Sunne or the Moone or any of the hoast of heaven which I have not commanded 4. And it be told thee and thou hast heard of it and the thing certaine that such abomination is wrought in Israel 5. Then shalt thou bring forth that man or that woman which hath committed that wicked thing unto thy gates even that man and that woman and shall stone them with stones till they dye 6. At the mouth of two witnesses or three witnesses shall he that is worthy of death bee put to death Hence not simple Idolaters nor all the Nations round about nor all the Papists that are educated in Idolatry by this Law shall be put to death but such as are within the gates of Israel 2. In Covenant with God 3. It is wrought in Israel and so Apostates to Judaisme to strange Gods are to be punished so we teach not that Nations are to be converted by the sword or that the Idolatry of Indians the blasphemy of Jews is a sufficient ground to make warre against them and cut them off with the sword 2. Apostates turning to false Gods were by a written law judged There is no consulting of an Oracle by urim and thâ—â—mim here as Libertines say but just as the murtherer is to be judged under the New Testament if it be told thee the people or the Judge and thou hast â—eard of it v. 6. Vnder two witnesses hee shall be convinced It were a vaine thing to goe and seek witnesses and follow reports and hear-sayes if they had an immediate Oracle to informe the Judge and say Here the Idolatry there the Idolater binde him and lead him away to death as some Patrons of Liberty plead we read not any such conjecture 3 He is not persecuted for opinions Because be cannot câ—me up to that measure of light in judgement that other Saints attain unto but he is put to death for an externall act of Idolatry that is seen heard proved by two witnesses and for externall abomination wrought in Israel v. 5 6. the Lord never puts a Judge to prove opinions that remain within the walls of the heart and are things of the minde by witnesses nor is the end of putting to death to force beat or cudgell him to the sound faith with the sword but to be avenged on hiâ— sin to remove evill to save the Israel of God from infection 4 It is not single Idolatry that is his death but his Idolatry in seducing others by word or example he workâ— such abomination in Israel v. 4. in the Church of God which tendeth to seduce others Deut. 18. 18. I will raise them up a Prophet from among their brethren like unto thee that is Christ Act. 3. 22. so the Holy Ghost in the Apostles expounds it And he adds ver â—0 But the Prophet that shall presume he must mean in the time of the Messiah when the true Prophet shall rise to speak a word in my name which I have not commanded him to speak or that shall speak in the name of other gods even that Prophet shall die It is
such a limb of hell The thirteenth Proposall of the Army will say the Parliament forces this man to sinne and to beleeve and professe a truth against his judgement and conscience and upon this ground for wee know not infallibly such a man to be a damned Atheist The 4 Answer to annull all these Lawes in the Old Testament is this punishment was bodily afflictive carnall and so typicall and prefigurative of those greater and more spirituall evils under the Gospell to wit of eternall damnation As the land was a type of heaven so to bee cut off by death out of that land was typicall Answer Had the Jewes no spirituall censures then as debarring from the Passeover the excluding of the uncircumcised and uncleane from the Congregation of the Lord 2 Was not the cutting off of the murtherer out of that good land as typicall as the cutting off of the blasphemer 3 Is there any bodily punishment but it is carnall and afflictive I trow none 4 Is punishment and cutting off from the Church by death typicall because bodily Then the avenging of 〈◊〉 doers under the New Testament must be typicall and is many hangings and headings of evill doers as many types under the New Testament If the punishment was typical because in such a way bodily as exclusion from a typicall land Then 1. How is not the killing of the murtherer typicall 2. Give us a warrant for this because we may not at our pleasure phancy types where the word gives no ground for them otherwise we shall with Anabaptists turne all the Old Testament and whole scripture into types upon our owne imagination 3. How shall violent death â—ypiâ—â—e damnation and hel that was existent then and not a thing to come and that because it was the cutting off of the blasphemer not of the murtherer 5 But say they were types as crucifying and hanging on a tree was Deut. 21. 23. of Christs crucifying Gal. 3. 10. What shall it follow that robbers and murtherers 〈◊〉 as Barraâ—â—s may not under the New Testament be 〈◊〉 Yea and by this argument nor may any bodily punishment be inflicted on robbers more then false teachers may bâ—â— killed or incurre any bodily punishment for that were â—â—y Libertines to rip up the grave of Moses because undoubtedly crucifying was a typicall death Gal. 3. 10 â—9 〈…〉 â—ut it is knowne there were two forts of typicall things in the old Testament 1. Some that were meerly typicall and had no use but in divine worship as sacrificing Bullocks and Lambs to God other things were so typicall that they had both a naturall and civill use at eating of manna when yee are hungry drinking water in the wilderneâ—se living in the holy land the former typicall things are utterly ceased and it were impious and meere judaisme to recall them or bring in againe sacrificing of Bullockes to God but the latter things may well remaine in their Naturall and Civill use though their typicall and religious use be abolished as it were lawfull for Jewes even now after Christ is come and ascended and hath put an end to all shadowes and types by the comming in the body to eat manna if they were in the wildernesse and drinke water out of the rocky mountaines if thirsty and dwell in their owne land if the Lord should restore them to it yet should they not Judaize nor recall the types of Moses for these they should doe for a naturall and physicall and for no Religious use Now granting that stoning of blasphemers were typicall and as typicall as hanging of robbers was Deut. 21. yet should it never follow that stoning of blasphemers were Judaizing and unlawfull because it hath a necessary civill use even of common and naturall equity that he that thus perverteth the right wayes of the Lord and seduceth others should dye the death Yea this may well infer that prophesying of lyes blaspheming were typicall sinnes against a ceremoniall and temporary law and so they are not now sinnes yea because it is a falling from Christ to observe Jewish shadows Gal. 5. not to blaspheme and not to prophesie lyes must be sinne and if that be blasphemy what more reason to remove the punishment of a sinne as destructive to society now as then if the sinne cease not to bee sinne but remaine yet a morall hainous transgression The fifth Answer is That the Lawes of Moses cannot reach the heretickes now under the Gospel 1. An hereticke denyes not God the Creator nor teacheth hee Let us goe after other Gods which thou hast not knowne as the Apostate Prophet Deut. 13. 2. Hee denyes not the word of God therefore you may use it as a weapon against him but yee can use no sword but that of iron against Apostates 3. Hereticks as Sadduces were tollerated among the Jews but blasphemers and Apostates were not 4. Scribes and Pharisees held many dangerous opinions yet neither they nor Sadduces were expelled the City or hindered to be Magistrates 5. Though the zeale of Gods house eat up Christ and he attempted a reformation yet he never charged Church or State as unfaithfull for not proceeding against them to imprisonment and death 6. These Deut. 13. would perswade they speake by the inspiration of some Deity and that their sayings were oracles hereticks doe not so so Io. Goodwin Hagiom Answ 1. The conclusion we hold is not hurt all this saith an Heretick that is not an apostate is not to be put to death Let it be so but wee hold by these places that bodily punishment is to be inflicted on him and yet the conscience is not strained nor he persecuted 2. Hereticks 2 Pet. 2. denyes the Lord that bought them and make shipwracke of faith and bring in damnable heresies and bring on themselves swift destruction they depart from the faith speake doctrines of devills lyes in hypocrisie 1 Tim. 4. 1. are condemned of their own conscience Tit. 3. 10. Lead the simple captive resist the truth as Jannes and Jambres did Moses are men of corrupt minds reprobate concerning the faith 2 Tim. 3. 6 7 8. which is a wilfull denying of the Lord that bought them Libertines have bowells of charity to Arch-hereticks as if God had made a law of sinnes if we are we are not capable under the Gospell whereas it is knowne there are though we need not call all false teachers Hereticks Seducers that say there is not a God nor a heaven nor a hell 3. How shall they prove that the Seducer Deut. 13. formally denyed God the Creator To deny him as Creator and say the world was eternall as Aristotle did is not to deny God for Aristotle and all his acknowledged there was a God but that those dreamers denyed the very existence of God any otherwise then as practicall Atheists and by consequence in their abominable doctrine they cannot prove for they professe a Religion and a God when they say Let us goe and serve other Gods and
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
and subjection to all lawfull Magistrates heathen and Christian and to their Lawes and to pay tribute and to be judged by them whereas Papists plead exemption to Churchmen and sure if no doing of evill be prohibited here and deserve the just vengeance of the Minister of God but only such which was prohibited by the Roman Laws and Edicts then must the Roman Laws and Edicts be as perfect as the word of God for then the Romans Laws must command reward and praise all good that the Ruler or any power ordained of God doth command this is most false they did not command the saving of the lives of the innocent British in this Island that never injured them but commanded to kill them they did not in their Laws command their under-Rulers Pilate and others to protect innocent Christians to justifie and absolve Jesus Christ but to condemn and murther them though they gave all that was due to Caesar and their Laws did not forbid all evill that the Judges and Ministers of God are to execute wrath against all murthering of innocent men in thousands and most unjust and bloody warres against Nations that never wronged them and they forbad not the spreading of errors and heresies against the Gospel that came to their eares and made them that they had no cloake for their sinne Joh. 15. 21 22. for Paul brought the Gospel to them and it is a begging of the question that the Roman Emperours ought not to have made Laws against spreading of heresie and they were a terror to those that preached the Gospel and had their conversation among the Gentiles blamelessely and so these Emperours did not as the Ministers of God ought to doe nor would the Apostle undertake or be surety for Nero the Objector undertakes for the text that in which the Holy Ghost will not bear him out that he shall give praise and reward for well-doing all the well-doing that the text saith the Minister of God by his office is to reward the Roman Magistrate did abhorre and persecute if the Apostle undertake those that doe well shall have praise from the Roman Magistrate if hee doe as a lawfull Magistrate then cannot the text be meant of the Roman Magistrate as he actually misgoverned and abused his power for then hee was a terrour to those that preached orthodox truths and worshipped dumbe Idols and by Lawes and Edicts honoured and rewarded heathen Priests that were not so good as Baals Chaplaines and doth Paul undertake if the Saints at Rome would turne Priests and servers of the Roman Gods that they should doe well and have praise from the Roman Magistrate for by the Roman Law the Roman Rulers were to reward and praise such as did well in this sense 2. Nor doth Paul undertake they shall have praise from the Roman Magistrate if they doe well according as the Roman Lawes speakes of well-doing for then Paul should undertake they should have praise from the Roman Magistrate for that which is evill-doing which Paul would never undertake because killing of innocent men in unjust warres to conquer and inslave free States by the Roman Lawes was well-doing and praised and rewarded by their Laws as wel-doing But this was to Paul and in it selfe evill-doing and robbery and makes the Holy Ghost to exhort to Romish and falsely so called well-doing CHAP. XVIII The place 1 Tim. 2. 1. 2. for coercive power over false Prophets cleared Argument XII THat which we are to pray we may have from the Magistrate by his office that is his office to doe because prayers must be in faith and grounded on the word of God But we are to pray for Kings and all that are in Authority that with the sword they would guard Religion and the Church of God from wolves false teachers and those that think they do God service when they kill us Joh. 16. 1. that we may saith the Apostle 1 Tim. 2. 2. lead a quiet a peaceable life in all godlinesse and honesty Nor can a Magistrate procure a quiet and a peaceable life in all godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honesty as a Magistrate but by his sword nor can he with meer words of mouth onely exhort as a Magistrate the foxes not to destroy the vines and wolves not to slaughter 〈◊〉 sheep except he coerce false teachers and Idolaters because upon the occasion that Micah and his mother made a molten image and an Ephod and imposed it on their house the Holy Ghost saith Judg. 17. 1 2 3 4 5. v 6. In those dayes there was no King in Israel but every man did that which was right in his owne eyes hence it is cleare that we may lead a quiet and peaceable life in all godlinesse a naked permission from the Magistrate to serve God is not enough or that he suffer no man to do theSaints violence but if wolves be permitted to teach what is right in their own erroneous conscience and there be no Magistrate to put them to shame Judg. 18. 7. and no King to punish them then godlinesse and all that concernes the first Table of the Law must be marred and the intrinsecall end of the Magistrate which is a peaceable life in all godlinesse is not attainable in an ordinary providence nor will it help to say Paul commandeth prayers to be made for the Magistrates that were then heathen who being ignorant of Christ could conferre nothing to godlinesse but meerly negatively that they persecute not the godly for their conscience nor permit others to persecute them for Paul will have us to pray for their conversion that they may become Christian Magistrates and come to the knowledge of the truth and then they doe more then negatively procure peace to the Church for as Magistrates now converted they are to praise and reward and promote to the dignity of Judges men fearing God Deut. 1. 17. yea and fearing God as the Scripture doth describe the fear of God and so to reward Christian well-doing Rom. 13. 3. therefore Christian Kings as Kings are to send such to promote them to bear rule over the people 2 Pet. 2. 14. That so they may be 〈…〉 by the King for the punishment of evill doers and for the praise of them that doe well 2. Nor is it true that Paul will have us in that place to pray onely for heathen Kings and that as heathen as Libertines suppose that wee may have negatively peace under them they being excluded from all exercise of their Magistraticall office in or about matters of Religion for Paul commands us to pray for Kings and all that are in Authority and it is cleare some in authority and divers in Neroes court were converted to the Christian faith Phil. 1. 13. Phil. 4. 22. Nor is the prayer for Kings to be restricted to the Kings and Rulers of that present age when Paul wrote that but for all Kings to be converted and who shall beleeve and
be saved seeing God will have all men to be saved that they may promote godlinesse in a politicke way by their sword Hence those that have no more to doe to procure a peaceable life in all godlinesse by their office then heathens and pagans or if they were not in such an office yea those who have far lesse interest in Christian Religion then if they did not beare the sword at all can in no sort be the object of our prayers to God for the procuring of such a life in all godlinesse But the latter is contrary to the word of truth Argument XIII THat which is foretold to be a fruit of repentance and a casting off of the Antichristian yoke must be lawfull and praise-worthy but that the ten Kings who made war with the Lambe and agreed for a time to give their Kingdome to the beast should now turne their swords against Babylon under the notion of a whore for the Idolatrous worship and spirituall fornication of Rome and shall hate the whore as a whore and shall make her desolate and naked and shall eat her flesh and burne her with fire is a fruit of the repentance of the ten Kings Rev. 17 12 13 14 15 16. therefore their turning of the sword against the Pope the whore of Rome for their whoredomes must be lawfull and praise-worthy the proposition is cleare for if to joyne in warre with the whore against the Lambe and his followers was a worke of the devill in giving their power and kingdome to the Beast when God inclines their hearts to the contrary and they joyne their power with the Lambe against the whore and destroy her and make her naked and desolate for her whoredomes it must be a worke of the Spirit of God and a fruit of the repentance of those Kings for when they repent and hate Babylon the Holy Ghost would not set downe their repentance in a worke of cruelty and bloody persecution for consciences sake as Liâ—ertines define punishing Idolaters to be Argument XIV THat which the servants of God doe in an extraordinary impulsion of the Spirit in the case of the sinfull neglect of the lawfull Magistrate or when there is no Christian Magistrate to doe it that must be the ordinary constant duty of the Magistrate especially when that turns away wrath from the Land and is taken as acceptable service to God as if the ordinary Magistrate had done it But the extraordinary punishing of those that violate the worship of God and pervert the wayes of God and the faith of others is such ergo to punish such as violate the worship of God and pervert the faith of others must be the ordinary constant duty of the Magistrate The proposition is evident because extraordinary acts necessary to bee done supply the want of ordinary acts as in morall acts acceptable to God is cleare when the under-Rulers doe not their duty Phineas is praised that he being a Priest not a Judge slew Zimri and Cosbey and Phineas did acceptable service to God in so doing Num. 25. 11 12 13. and Elias in his zeale killed the Priests of Baal when Achab the ordinary Magistrate sinfully neglected his duty and Samuel now being no Judge killed Agag â—â—go it was the duty of Saul as the ordinary Magistrate to doe it Now in the New Testament it is cleare the ordinary officers and porters should violently have casten out the buyers and sellers and tables of money changers out of the Temple our Saviour Christ doth it iâ— an extraordinary way and it was the zeale of the house of God that moved him Ps 69. 9. Job 2. So Armanias and Sapheira lyed to the Holy Ghost defrauded the Church in a matter of goods therefore Peter struck them dead then if there had been a Christian Magistrate he should have inflicted bodily punishment upon Annanias and Saphira so Paul strikes Eliâ—â—â— with blindnesse for attempting to pervert the faith of Sergius Paulus ergo the Magistrate if there had been any to procure a quiet life in all godlinesse to the Church should have punished Elimas and this is evident in acts of justice and sinfull omissions of men in ordinary places nor were these acts extraordinary in the substance of the act as I have observed but onely in regard of the efficient and manner of doing though there be required an extraordinary impulsion in the doer which in others in place should be ordinary for acts extraordinary in the manner and exigence of providence may be in the substance of the act ordinary duties and to neglect them is to sinne against a set command if David and his followers had refused to eat the Shew-bread because the Law made it lawfull to none to eat it but Priests they had sinned against Commandements of mercy injoyned in the Law of nature nor was that an extraordinary rule I will have mercy and not sacrifice when the Law of nature for the good of spirituall societies requires that the godly Magistrate drive away the Wolves and Lions from the flocke we may see a positive command is not necessary CHAP. XIX Exemption of false Prophets from coerâ—ive power is not Christian liberty Argument XV. THat doctrine is not to be held which maketh that a part of Christian liberty which the word of God maketh no part at all thereof For 1. If there be no bodily punishment to be inflicted on false teachers and blasphemers then must Christ by his blood repealâ— all those Lawâ—â— in the Old Testament but the Scripture shewes us all our parts of Christian liberty in these places of Scripture Titâ—â— 14. Rom. 14. 14. 1 Thess 1. 10. Gal. 3. 13. Gal. 1. 4. Gal. 1. 13. Act 26. 18. Rom. 6. 14. Rom. 8. 28 Ps 119. 71. 1 Cor. 15. 54 55 56 57. Rom. 8. 1. Gal. 5. 1. 1. Job 4. 18. Act. 15. 10. 11. Heb. 4. 14. 16. Heb. 10. 19 20 21 22. Col. 2. 15 16. 2 Cor. 3. 13. 17. 1◠〈…〉 Rom. 14. 4. Act. 4. 9. Act. 5. 29. 1 Cor. 7. 23. Math. 23 8 9 10. Maith 15. 9. and elsewhere in all which places nothing 〈◊〉 hinted of the false teachers patent under the seale of the blood of the eternall Covenant that he is freed from the Magistrates sword though he destroy millions of soules 2. Where the common place of subjection due to Kings and governours sent by them 1 Pet. 2. 11. 12 13 14. is hanâ—led c. freedome to sin and consequently freedome to heresies and teaching and spreading of false doctrines that eat as a gangreen and is no lesse a worke of the flesh then adultery murthers witchcrafts Gal. 5. 19. 10 11 12 â—â— judged false liberty for a cloake of maliciousnesse as if Christiâ—ns were so made free by Christ as subjects were loosed from subjection to Kings and servants from being buffeted for ill-doing 1 Pet. 2. 16. if some ill-doers and the worst of men even soule-murtherers be freed from punishment due to
the Lord instamped his divine Image of making just Lawes upon any nomethetick power of the most free and Independent Kingdome on earth so as the breach of lawfull promises Covenants Contracts which are against the Law of God of nature of nations should or can be the subject matter of any nomethetick power for God gives no power to make unjust decrees The pretended liberty is against the Articles matteâ— and ends of the Covenant a Parliamentary power interposed for the not punishing of deformity as touching many Religions must destroy the commanded nearest uniformity of the one only true Religion 2 Nor can they defend the one onely reformed Religion of Scotland commanding the Magistrate the Minister of God to use the sword against false teachers who give liberty to all Religions 3 Nor can the word of God bee our rule of Reformation except this rule be one and injoyne one only true Religion and forbid tolleration of all others 4 There can be no way so prevailing to promote cherish and foment Heresie and what is contrary to sound doctrine as for publique authority by law to permit it except wee would praise and reward such fleshly wayes 5 The Lord cannot be one nor his name one in both Kingdoms when by Law multitudes of names wayes and Religions are tollerated 6 Many Religions suffered must be contrary to the true religious liberty of Christian States and Churches when men are licenced to professe slavery and bondage to the efficacy and power of errour to beleeve professe and disseminate lies and blasphemies in the name of the Lord. 7 Many false wayes of religions doth in the Scripture argue a change of Gods for these that are no Gods which Heathens doe abhorre Jer. 2. 9 10 11. and a multiplying of Gods according to the number of each Sect and Societie Jer. 2. 28. and a manifest countenancing of Scepticisme of many Gods and of no God since then the Parliament not onely as Christian men but as a Parliament and as Magistrates have sworne the Covenant they must sweare each one of them to defend his owne Religion Familisme Arrianisme Antinomianisme which he beleeves to be the true religion and that as a Magistrate with the sword of God and so to oppose his fellow members with his Parliamentary power how then can the Parliament command others or ingage themselves to the Lord their God to indeavour the preservation of the one reformed Religion in Scotland that we and our posterity may live in faith and love for this is many faiths professedly different and that the Lord may delight to dwel in the midst of us and this is many Gods in the midst of us and that we shall indeavour the extirpation of heresie superstition prorpanenesse and whatsoever shall be found contrary to sound doctrine It is not every Parliament man who by law may be of any Religion oblieged by the oath of God to endeavour the extirpation of the true Protestant Religion since to him who is a Familist and Antinomian it is heresie and contrary to sound doctrine Are not Papists though known Papists to be Judges and Members of Parliament why should they be debarred for their Religion and they must by this oath indeavour the extirpation of Heresies and Hereticks that is of Protestanâ—s 8 The foresaid licentiousnesse is contrary to the indeavour to preserve the Rights Liberties of Parliaments and just power and greatnesse of the King now both King Parliaments and all Rulers have the sword committed to them to defend the Church against Seducers Wolves Hereticks false Teachers and by the sword are to stand against the violation of mercy righteousnesse and the peace of humaine societies and so against such as from meere grounds of conscience serve God in sacrificing their children to God promiscuous use of wives a part of the liberty wherewith Christ hath made us free community of goods robing the just owners of their inheritances and possessions because the word saith the meeke shall inherit the earth lying and denying of our Religion before men For should the Magistrate kil the father whose only conscience nothatred which is the only essentiall ingredient to make killing of our neighbour without lawfull authority that murthering of our brother which by the law of God and Man is punishable with death Deut. 19. 11 12 13. c. 4. 42. c. 19. 4. and the sword of the Magistrate not any hatred I say or desire of revenge towards his sonne whom he loves as tenderly as Abraham did Isaack presseth out of meere religious obedience to God to offer his sonne to God in a sacrifice he should not punish a murtherer but offer violence to the conscience of his father since the word of God condemneth this as false worship not as murther yea as superstitious adding to the Word and as wil-worship Deu. 4. 31 32. Jer 7. 30 31. 9 Divers Religions being contrary to Christ and the one truth of the Gospell of their owne nature raise fire and sword betweene brethren and the mother against the daughter in law and must be a seminary of factions and devisions which is distructive to the unity in our Covenant Micah 7. 5 6. Matth. 10. 34 35. Luke 5. Verse 51 52. Gen. 3 16. 10 By which it cannot be possible we should defend one another in this common cause of Religion except a reconciliation be made betweene the seed of the woman and the serpent 11 And many being of divers Religions must need give themselves to a detestable indifferency and newtrality as touching the Common cause of God Since it cannot be the common cause of God but of Sathan and of forcing conscience by persecution to them Many men yea it s the cause of God to many to hate and persecute the Gospell by this 12 By which meanes every man may resile from this blessed union and conjunction so far must he be from zealous and constant continuing therein all the dayes of his life for Parliamentary authority frees them to imbrace any new Religion contrary to the Protestant Religion 13 And to what Church Sect or Religious societie can the Christian Magistrate be a nurse-father by his office is it not to the one onely true Church of Christ that professeth the sound faith certaine the Scripture saith as the sonnes of strangers shall build the wals of the true Church so Kings shall minister unto her Esay 60. 10. And she must sucke the brests of Kings Esay 6. 16. which evinceth that Kings as Kings are by their Office to doe some princely and royall acts of justice and favour for the good of the true Church and true Religion then must either the King by Office be indifferent and newtrall to all other Religions and Sects which must be inconsistent with his duty as nurse-father to the Church Esay 49. 23. whose part it is that according to his place he take care that the children sucke not poyson for milke or he must be newtrall to all Religions except to
exprest in the said Covenant II. That an Army of the Kingdome of Scotland shall be levied forthwith c. Which Treaty is approved by each Parliament respectively and by the Parliament of England 1643. Novem 1. Now what ever power the Parliament of England hath in relation to England to alter make and unmake Lawes as shall seem most fit to the wisdome of the Houses yet they neither have nor can have power against the Law of nature and Nations to alter retract or breake their promise agreement faith and contract made with another Kingdome so that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome not by the Representative Kingdome or Parliament onely but by the collective or diffusive body of both Kingdomes in regard that the 〈◊〉 not between the Parliaments onely but between the Kingdomes nor can the Houses thinke it lawfull at that time to offer violence to the consciences of some which some now say is to force them to doe against the present judgement and light of conscience and unlawfull at this time to presse others for this is a Covenant as one faith well that is never to bee forgotten by us nor our posterity And the parties ingaging in this League are three Kingdomes famous for the knowledge and acknowledgement of Christ above all Kingdomes of the world that this Covenant tyes us to defend one another beside the words thereof the former Authour saith God hath wisdome to discover and strength to punish if our hearts he not upright to our brethren in this matter So do the Houses say Our purpose is to consult with godly and learned Divines that so we may not only remove governments by Archbishops but likewise settle such a government as may be most agreeable to Gods holy word most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad and establish the same by Law In the Treaty between the Kingdoms an 1642. the Scottish Army shall grant no tolleration for the Popish Religion The Honourable Houses must intend a quite other thing then pretended liberty when they according as they are obliged by the Treaty of both Kingdomes passe an Ordinance that the Covenant be taken throughout the Kingdome of England and Dominion of Wales and their names to bee returned to the Houses who shall refuse And an Exhortation is framed by the Assembly for taking the Covenant which was approved by the Houses and Printed by a speciall Ordinance to wit That no faithfull English heart be afraid to joyne with our Brethren of all the three Kingdomes in this solemne League as sometime the men of Israel although under another King did with the men of Judah at the invitation of Hezekiah 2 Chro. 30. And as Ezra and Nehemiah Ezra 10. Neh. 9. drew all the people into a Covenant without any speciall commission from the Persian Monarchs then their Sovereignes so to doe albeit they were not free Subjects but Vassals And the two Kingdoms joyntly declare that not onely Papists and Popish Recusants and Irish Rebels that are actually in Armes against the Parliament shall looke for no favour but be punished as Traytors but also all Newtralists all the ignorant and simple that were seduced or compelled to take Armes all of the Scotish Nation mis-led through private respects all dividers between the King and his Parliament if they would expect pardon and favour should speedily take the Covenant and joyn heartily and really in the defence of this Cause Nor can the examples of Ezra Nehemiah and Hezekiah be good Divinity then and bad now or the plea of not forcing the conscience be then weake but now strong except wee dreame that Parliaments by a Nemothetick power can alter divine truthes which wee are unwilling to beleeve of the Parliament of England Such a tolleration must thwart and crosse the professed sincere intentions of the Honourable Houses for uniformity and the advancement of true Religion out of which there will also undoubtedly result a most firme and stable union between the Kingdomes and contrary to that proposed end of the Covenant and of all our travels for Reformation which the Assembly of Divines testified at the special command of the House of Commons assembled in Parliament to be aimed at by both Kingdomes in this defencive warre in letters sent to the reformed Churches abroad in France Helvetia Geneva Wallacria c. what a letter most contradicent to that might they now write whereas this tolleration must be the sad scandalizing and sorrow of all Reformed Churches in the Christian world the joy and triumph of Papists the mocking and dispising of the wayes of Christ to Heathens within to Atheists round about the sadning of all the godly the condemning of our former wayes as acts of apostacy from God and rebellion and dis-loyalty to our Prince The Houses also declare if his Majesty had not denied his consent to a Bill for an Assembly of Divines they had long since manifested to the world their utter dislike of Brownisme and Anabaptisme As also that it is farre from their desire and intentions to let loose the reines of Discipline and Church Government and to let private persons and particular Congregations take up what forme of worship they please but doe hold it requisite there should be through the whole Realme a conformity to that order which the law injoynes according to the word of God We was invited to bee instruments of a glorious Reformation for a nearer union in Church-government against the common enemy in the Cause of God The Commissioners of England say the Parliament desires a nearer conjunction in forme of Church-government Directory Confession and Catechisme and utter extirpation of Prelacie the most effectuall and ready meanes whereunto is now conceived to be the stricter union and league between the Nations and our assistance of England by an Army It rejoyced the hearts of the Godly in the three Kingdomes when the Houses passed an Ordinance for the directory of publicke worship to be used in all the three Kingdomes and layed aside the booke of Common-prayers and burdensome Ceremonies upon a resolution professed to the world according to the Covenant to reforme Religion according to the word of God and the example of the best reformed Churches which was accordingly approved and ratified in the Parliament of Scotland if wee then turne backe againe from that begunne uniformity what doe wee also but pull downe and destroy what we have builded Especially since uniformity which we sweare to indeavour in our Covenant is cryed downe by Familists and Antinomians and all externall worship and profession of Christ before men as indifferent and all Religion retrinched into onely things of the minde and heart upon a dreame that the written word of God is not our rule
flexible and obedient to give my backe to the smiters John 6. 37. Him that commeth to me I will in no wise cast out that is I will make the beleevers dearly welcome raise him up at the last day and give him life eternall vers 40. Libertines then must say Heretickes and bloody wolves are such tender weake beleevers as weake reeds and smoaking floxes and Christ doth not only not use the sword against such tender ones but he taketh Wolves and sedncing teachers in his bosome and nourisheth and tenderly charisheth the principles of men of corrupt minds destitute of the truth but as Christ is meek to weak ones so is Isa 11. 25. Righteousnesse the girdle of his loynes So Psalm 110. 5. Shall be strike through Kings in the day of his wrath 6. And judge 〈◊〉 the heathen and fill the places with the dead bodies and wound the heads over many Countries And Rev. 19. 11. In righteousnesse shall be judge and make war 2 Considering the parties he hath to do with he is meek toward the meek but so as he destroyes his enemies and burns their Cities with fire who will not have him to reign over them Mat. 22. 7. which yet I expound not to be the sword of the Christian Ruler as if hee were an office-bearer in the Church but only bring it to prove how weak these allegorick places are either for or against the point in hand 3 To correct with the sword and with the rod of men as a father is consistent with Covenant-Mercy and Meeknesse Psal 99. 32 33 34 as not to punish is one of divine wrath Hos 4. 14. yea to deliver scandalous persons to Sathan to excommunicate them to thunder wrath against them to pull them out of the fire by the haire that they may bee saved in the day of the Lord by as good reason are against the meeknesse and gentlenesse of Christ as the Christian Magistrates using of the sword against hereticks if we speake of that which is penal in both these to wit to be under infamy reproach and shame and cast out of the society of the Godly 4 To judge before the day 1 Cor 4. 5. is not to forbid al judging of hereticks for except we judge them to be hereticks how shall we beware of them as Christ biddeth us Mat. 7. 15. and eschew them Rom. 16. 17. And not bid them God speed nor receive them into our houses Joh. 2. 10. And avoid them Tit. 3. 10. and farre lesse must a judicial tryal of Jezabel be forbidden to the Church of Thiatira Rev. 2. 20. but it is rash judging of hidden things as Calvin P. Martir Bullinger Murlorat Pareus Beza and the place expounds it selfe for the Corinthians crowned false teachers defamed the sound teachers which was to anticipate God for it is the Lord who brings to light the hidden thiugs of darknesse and makes manifest the councells of the heart and then every man shall have praise of God so he manifestly forbiddeth peremptory judging proper to God and judging upon dark grounds known to God only the words in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudge nothing before the time are brought by Anabaptists to prove that no Christian should bee a Judge and so to judge a Murtherer is to usurpe the place of God so the places Mat. 7. 2. and Rom. 14. are brought by Libertâ—nes and Anabaptists to prove that all judging is unlawful whether of false teachers or malefactors which is but an abusing of the word 5 The author of the bloody Tenet saith the sword maketh a nation of hipocrites but converteth none and he citeth If. 10 which speaketh no such thing But that God sendeth the sword of the Assirians against an hipocriticall nation That the Sword maketh hipocrites and men to professe the truth against their conscience not kindly nor perâ—se but through the corrâ—ption of mens hearts who make themselves hipocrites of it selfe and perâ—se all Israel fear the sword and shall no more tempt others to go after other Gods Deut. 13. 11. but that they do this in an hipocritical manner is not from the innocent sword but from this that men feare him that can kill the body more than they feare him that can destroy both soul and body in bell Mat. 10. 28. for upon this ground the Sword should make hipocrites because for fear of the Sword men abstaine from bloodshed Sorcery Paricide Sodomie more then for feare of God and shall therefore the Magistrate not use the sword against Paricides and Sodomies so many are made hipocrites by hearing and external performances drawing neer to God with their lippes when their hearts are farre from God shall therefore the hearing of the word and the prosperity that followeth the Gospell which begetteth believers for a time who wither when the sun riseth and shall power in the hands of the people of God that maketh the enemies lye and hypocritically submit Psal 81. 15. be as unlawfull as the drawing of the sword against false teachers for all these beget hypocrites but they do it by accident not kindly and if we made the sword a meanes of conversion of sinners as Libertines falsly suppose the Argument should have some colour or if drawing of the sword against Seducers were of it selfe indifferent and yet by accident did make hypocrites they might conclude against it as we argue against humane ceremonies in the supposition of many who suppose their indifferency Of this sort is the Pamphleters objection Religion should not be inacted by the Lawes of the Magistrate why It is inacted saith he already by an higher Authority than any earthly King or Magistrate and if it will not sway the conscience to obey what can the Lawes of men do can these cobwebs catch those that the Lawes of God cannot catch Answ There is a fallacy in the word catch though he be but an innocent Sophist who propounds it for Lawes of men to fence from outward disorders cannot catch soules to convert them as they are Lawes of men nor teach we that Acts and Statutes of Parliament are the power of God to salvation that is the honour of the preached Gospell But shall good Lawes of Artaxerxes Darius for fearing the God of Daniel and obeying the God of Gods be trampled on because they cannot come up to the power and excellency of Gods Lawes yet they so far catch that Lawes inacted upon paine of the sword binde up hands and tongue from doing wickedly and this man argues against Scripture Deut. 3. 11. And all Israel shall heare and feare for the paine of stoning and the sword of King or Prince Moses and shall do no more any such wickednesse as this amongst you The man argues against the Statutes of Parliament against Sabbath-breaking which yet catch some Neh. 13. 21. If you do so I will lay hands on you from that day forth came they no more on the Sabbath Externall obedience is given
from the Oracle How beleeved they then some lying Priests who persecuted the Prophets of God 3 Query Was the Priest infallible in discerning the Oracle and relating the mind of God to the people How then did they say he is worthy to dye How did Caiaphas say What need we any more witnesse We have heard himself blaspheme 4 Were not the Priests Deut. 17. ver 11. To Judge according to the sentence of the Law of God delivered to Moses Was this an immediate Oracle of infallibility such as Bellarmin Becanus Gretsorus Valentia Corn. a lapide ascribe to their Appollo at Rome I thinke Mr. Goodwin cannot say that If he doe I know what to answer to the Papists in that If it was the law and the testimony as I conceive it was had not all the people that were to stone the seducing Prophet their way of judging the false Prophet If they must not follow him after other Gods and if they must be actors in stoning him And was not this fallible as well as ours under the new Testament and therefore because we are not infallible judging in the heart-Heretick we must not draw the Sword against him and I say nor can we draw the Sword of the Spirit against any such for in the using of the Sword of the Spirit in teaching refuting or arguing against Hereticks we are not infallible If this way of Peoples judging and not listening to the suggestions of a false Prophet was infallible how erred they and slew the true Prophets and stoned them that were sent Matth. 23. 27. As well as we may And why may not we notwithstanding of our fallibility and actuall erring judge and drive away by the sword devourers of the flock as well as they 6. If God have left no means under the New Testament but exhorting to suppresse the seducer what shall be said of Iohn 2 Epist 10. who forbids to receive a seducer in our house or bid him God speed Sure this is some externall forcing of the conscience if we credit Libertines for rather then some seducer lye in the fields in America in winter he will say he abhors Familianisme though he hate all the sound in the faith Now is not this a greater externall power armed against a Seducer then if the holy Ghost had said If a murtherer a Parricide a Sorcerer a Drunkard come to your house let him not lye in the fields lodge him but give him course cheare and no bed to lye on no fire to warme him yet so much is not said in expresse words for the forcing of the conscience in the New Testament Againe for the second member if to teach what we judge in our conscience to be truth though most erroneous be no sinne but innocency yea if as Minus Celsus said it be a token of a good conscience and innocent feare of God as Libertines say we are to judge no mans heart and that in a matter of salvation no man will be so Devill-like as to go to hell and leade millions of soules with him the way being against his conscience For Ier. Taylor saith It is all one here whether it be a reall truth the Seducer holdeth and teacheth or if he onely apprehend it to be a truth though it be an untruth and he said well according to his way Now if to teach I say what we conceive to be truth though most false be no sinne but innocency then the Magistrate ought not onely not to punish it but reward it and to allow stipends and maintenance to all Seducers to teach what errors they judge saving truths And grant me these three which cannot be denied but by grosse Anabaptists 1. Rom. 13. That the Magistrate is to reward well doing 2. That the workeman is worthy of his wages 1 Tim. 5. 18 19. Matth. 10. 10. And 3 That a preaching Ministry is necessary under the New Testament 1 Cor 1. 16 17 18. 23 24. Rom. 10. 14 15 16. Then must it follow of necessity That the Christian Magistrate should maintaine and pay stipends to all Preachers whether sound and Orthodox or Heterodox and seducing for if he withdraw maintenance as a Magistrate or any other way because he judgeth the Preacher to be unsound and a seducer he taketh upon himselfe to punish a man for his conscience when as he hath no infallibility and he doth so punish and force the conscience of the innocent Pastor and People both For he is obliged to judge that both the sound Pastor and the Seducer follow their conscience and whatever the Doctrine of either be Orthodox or Heterodox he is to judge that both followeth his innocent conscience and in so doing both feareth God and doth well and by his Office he is for the praise and reward of well doers And suppose he judge in his conscience that the Doctrine of the Seducer is error and Heresie yet is he to judge it Heresie with a reserve so as it may be to him the next moneth sound Doctrine and therefore not to judge otherwayes of the Seducer than that he followeth the dictates of his conscience And so as yet he doth not take on him infallibility to judge that the Seducer teacheth against the light of his conscience and therefore is not to punish him but reward him and pay wages to him as to a well doer Yea and whatever Ministers teach since neither they are infallible in teaching the very fundamentals nor the people that heare infallible in judging and neither are to beleeve with the perswasion of faith And all are to be heard as instructors For suppose you believe that Christ is God consubstantiall with the father yet are you to heare Arrius preach and to admit a contrary light If Arrius can make the contrary appeare to your minde and Arrius preacheth according to the light of his mind and there is no reason why you should not be instructed by the Seducer for you are to try his doctrine as well as by the sound teacher for you have no infallible knowledge who is the seducer or who is the sound Teacher by the principles of Libertines The third cannot be said to wit That it is indifferent to drive away people from the true God for it must either be good and praise worthy or evill and so punishable against which we have sufficiently argued Argument 4 What the Magistrate is foreprophecied to be under the New Testament that he must discharge with all the power God hath given him and that perpetually and not by the tie of a judicial and temporary law which binds for a time only But the Magistrate is fore-prophefied Isai 49. 23. and 60. 10. Rev. 21. 26. to be a Nurse-father to the Church under the New Testament to keep and guard both Tables of the Law and to see that Pastors doe their dutie to minister to the Church by his royal power yea when the fountain shall be opened in Davids house that is under the New
am bâ— ye shall dye in your sins and he that beleeveth not is condemned already He chargeth no man guilty of unbeleefe that heareth the Gospel for simple not beleeving But then we are commanded to beleeve no truth that God speaketh to know no truth but onely to know it with an inclination of heart love and will toward the Commander and so the minde and understanding faculty the noblest and most excellent peece in the soule must be left lawlesse and free in its operations from all hazard of guilt or sinne 2. If this Argument be good sinnes of infirmities and of weaknesse must be no sin Idle words cannot come in reckoning in the last day contrary to Matth. 12. 36. for God forgives crimes Ergo he will not call us to an account for our venialls If this conclude any thing the strongest understanding cannot pretend immunity from being deceived Ergo simple ignorance of the things of God is no sin I may argue no man can pretend to be free of sin in the inclination of the heart and originall guiltinesse Job 4. 4. Ps 51. 5. Gen 8. 21. Prov. 20. 9. 1 Joh. 1. 8. 10. Eccles 7. 20. Ergo sin is no sin originall sin sins of infirmities are no sins Object No Christian is to be put to death for his opinion which doth not teach impiety or blasphemy If it plainly and apparently brings in a crime and himselfe doth act it or incourage it then the matter of fact is punishable according to its proportion and malignancy as if be preach Treason and Sedition his opinion cannot excuse because it brings in a crime a man is never the lesse Traytor because he beleeves it lawfull to commit Treason and a man is a murtherer if he kill his brother unjustly although he thinke to doe God good service in it matters of fact are equally judicable whether the principle of them he from within or without and if a man could pretend to innocency in being seditious blasphemous or perjured by perswading himselfe it is lawfull a gate were opened for all iniquity I deny not but certaine and knowne Idolatry or any other sort of practicall impiety with its principiant doctrine ought to be punished because it is no other but matter of fact but no matter of meer opinion no errours that of themselves are not sins are to be persecuted by death or corporall inflictions Answ 1. The Doctor mocketh when he saith No meer opinions are to be persecuted That was never in question a meer opinion is a meer act of the minde within the walls of the soule and can be knowne to no man for neither Magistrate nor Church can judge of invisible and hidden acts of the soule so he sayes nothing 2. The simple apprehension of God to be a fourfooted beast is by the Apostle Rom. 1. esteemed Idolatry and a mentall changing of the glory of the incorruptible God into the glory of a corruptible creature and the profession thereof must then be the profession of manifest Idolatry and so punishable yet it is a profession of a meer opinion but I confesse of a most Idolatrous opinion not of a fact otherwise by this learning of Libertines there can be no sin in simple apprehensions of God though most prodigious and monstrous what is blasphemy is as controverted and as unjudicable as simple errour Servetus his naming the blessed Trinity a Cerberus or three-headed dog blasphemed say we I thinke Doctour Taylor will not say so then by his way blasphemy must be as unjudicable as heresie and to him the formall of it is within in the heart 3. If matters of fact be punishable according to their proportion and malignancy then speaking lyes in the name of the Lord and teaching and professing malignant doctrine contrary to the doctrine of godlinesse that Christ thought it no robbery to be equall and consubstantiall to God that God is one in three persons and to teach any thing contrary to what God hath said in his word as that there were not eight persons in the Arke with Neah must be punishable the contrary whereof the Doctor saith here for every breach of a Commandement is malignancy and punishable when it hurteth humane society especially 4. Can a man be the lesse hereticall and his society the lesse detestable then that he thinks his heresie is sound doctrine for thoughts cannot change the nature of actions 5. To kill a man is indifferent of it self it may be done in justice it may be done in injustice but if a man kill his son and offer him to God neither hating nor envying nor grudging at the safety of his son only upon this meer opinion that he expresseth an act of love to God above that he beareth to his son as Abraham did then by this way he sinneth not this son-slaughter is not murther nor punishable but a simple errour For 1. It may be said by Libertines the act of killing is indifferent of it selfe 2. If he hate not his son and lye not in wait for him it is no murther Deut. 4. 42. Deut. 19. 46. He is not worthy of death for as much as he hated him not in times past Nor can killing be called a vertuall hating or essentially an hatred of our brother for then it were impossible for a Judge to kill a man and not to hate him As every breach of the Law of God is essentially an hatred of God and a vertuall hatred of God for simple killing of our neighbour is not murther by Gods reasoning but killing of him in hatred rage anger or desire of revenge Nor can it be said that hating forbidden in murther by the Law of God includes a loving of him and a saving of his life when it is in our power to save it as it is in the fathers power who sacrificeth his innocent Son to God to save his life Answer I deny not but it is murther for they teach that a man may publish that which by consequence destroyeth the faith of fundamentals and so subvert the faith of others which to do is a sin but because the man followeth the dictment of his erroneous conscience it is no sin to the man that so teacheth yea he may innocently suffer persecution for his conscience thus erroneous yea and dye a martyr for it Ergo if the following of an erroneous conscience shall make a lesse sin to be no sin but innocency it shall make a greater sin to wit killing of his son to his heavenly father no sin and so he may lawfully do it Nor wil it suffice to say to offer a man to God and kill him is against the light of nature and vincibly a sin what then if the man beleeve he is commanded to kill him his erroneous conscience must bind as the offering of whole burnt offerings to God to us is a sin against the light of nature in regard the law of nature can no more warrant it then it can
the same obligation the same formall reason so saith the Lord of beleeving non-fundamentals revealed and fundamentals and the same necessity of divine command not the same necessity of means called necessitas medâ—â— Bloody Tenet c 3 p. 19. Râ—monst Apo c. 25 245. Nam vâ—rbuâ— Dei etiamsi vin obligandi ex se pâ—rse habeat actu tâ—â—en non obligat quenquam nisi intellectum sic prâ—ut adhibiâ—a omni possibili diligentia prudentia â—â—nclligendum esse creditur reâ—no enim obligatur ad verum vâ—rbi divini sensu â— sequâ—dum contra conscientiam suam erroâ—â—am The state of the question touching the obligation that conscience layeth on us Tanner Jesuitâ— to 2. in 12. disp 2. q 4. dub 2. n. 21. Lib. de paradiso opinio nostra nobis legem in ponit Phâ— Gammacheu in 12. q. 19. de actâ— hum c. 2. sect 173. Malderus 12 q. 19. aâ—t 5 â— dis 84. Ancient bonds of liberty of Conscience se 1. c. 6. p. 26. Though the Magistrate punish false teachers it followeth not that he compels them to sinne against their conscience Augustin contr Gauâ—eâ—tiâ— n l. â— c. 24. Et si ficti aliq â—i perseverâ—â—â— non utique â—â—op er ipsos 〈◊〉 fucraâ—t colligendi quos videnâ—â—s verâ—â—eâ— Gods way and manner of calling is no ground why the magistrate should not punish false teachers Ancient bonds of liberty of Conscience s 1 c. 6. p. 26. Who is the self condemned heretick Tit. 3. 1. 〈…〉 sect â— 1. 13. Râ—monst vi di l. 2. c. 8. Ut heresis naturae potius quam vitium vo untatis sit L. 11. c. 2. Errâ—ces istos sola parit natura per nullam ipsoram culpam destituta gratia non voluntas auxilium gratia aspernata Seducuntur non sponte sua sed naturae necessitate seducunt enim non quia seducere volunt sed quia non possunt non seducere Toleration hath no warrant in the word Toleration inferâ—eth Scepticisme Want of infallibility in the New Testament no reason for the toleration in the Testament Apolo Nâ—trar p. 19. Toleration is against faith 〈…〉 in the Scriptures Toleration is against the ministery of the word Rulers by the fourth command are to see all under them worship God Proposals of the Army under Sir Tho. Fairfax 12. p 10 Rulers as Rulers not as tipicall Rulers punished false teachers with the sword Typicalnesse did not priviledge all the Kings of Judah and Israel to compell the conscience and punish false teachers as Libertines say How typicalnesse priviledgeth men to such and such actions how not Seducers punished by bodily death Punishing of Idolators and blasphemers of the law of nature How wars that are extraordinary in the manner and in some particular acts may be and are in the substance of the acts ordinary rules obliegâ—ng us The Law of God warranted by the Law teacheth that false teachers and hereticks are to be punished with the sword The law Deut. 17. 2 3. for punishing of Idolaters There was no consulting with the orâ—cle who should be put to death for his conscience in the old Testament but an ordinary way of trying such evill doâ—rs by judicial proceeding and hearing of witnesses The end of punishing of false teachers with the sword is not their conversion to God Ministeis of the Gospell onely labour in that field but the not perverting of soules and disturbing the safety of humain societies Sacrificing of children to Molech punished with death by Godâ— Law not as murther but as spiritual whordome Laws punishing false teachers were morall not temporary and pedagogicall Power of Fathers and Masters in the â—ourth command coercive Compelling to hypocrisie for feare of shame and reproaches as guilty as compelling men wâ—â—h the sword not to publish heresies nor seduce others 〈…〉 Blasphemers and Idolaters never were judged to dye by consulting with the immediate oracle of God as Joh. Goodwin imagineth Hagiomastâ—x Sect. 34 35 36 37. We have as 〈◊〉 a woâ—â— the Scripture as immediate consulting with the oracle of God Want of infallibility should exclude all Judges to judg â—astâ—rs to preach on write Synods to advise because we cannot doe these with Propheticall infallibility A twofold typicalnesse in the Old Testament one meerly ceremoniall unreducible another typicall but of civill and naturall use the use of the latter ceaseth not because it was sometime typicall so is punishing of seducers Answ 5. Seducers of old denied no otherwise God then our false Prophets now â—â—ayes doe now deny hâ—m Not only those who â—ffend against the principles of nature but those that publish and hold errors against the supernaturall principles of the Gospell are to be punished by the sword Such as slew their children to Molech denied no more the word of God then our Hereticks now doe There be false Prophets now under the New Testament as there were under the Old Testament 〈◊〉 not expresse rebukinâ— of the Magistrates tolerating of Heresies makes not for Christs apâ—â—oing of toleration of Heresies more then of tolerating the absolving of a murtherer at the time of the feast or other crimes against the second Table Answ 6. The Lawes Deut. â—3 three in number explicated the first two were morall the third ceremoniall for the most part The wars in the Old Testament warrant wars in the New according to the naturall equity in them but they binde not according to the ceremoniall temporary typicalnesse annexed to them The Prophesies in the Old Testament especially that Zach. 13. 2 3 4 5 6 7 prove that false teachers under the New Testament ought to be punished with the sword So John Goodwin answereth in his Appendix to Hagimastix The Prophecie Zach. 13. the house of David noteth not the Iewes only excluding the Gentiles Master Goodwins answer to Zach. 13. 4 Answer of Mr. Goodwin It is not metaphoricall thrusting through that is spoken of Zach. 13. but really inflicted death anâ—bodâ—ly punishment Chytaeus in Zach 13. 3. 〈◊〉 doctores 〈…〉 Ut Asa proprâ—â—m maâ—reâ— removit a cuâ—â—u adâ—â—orum â—ead propter 〈◊〉 Idolorum * Esa 49. 23. Esa 60. 10. Ps 138. 4. Ps 72. 10. 11. Ps 2. 11. Es 60. 16. Pro. 8. 16. Rev. 21. 24. 〈…〉 So 〈◊〉 Goodwin Hagiomastick The ignorance of the Christian Magistrate in matters of Religion no ground why by his office hee ought not to know so farre truth and falshood as to punish heresies published and spread Ordinary professors may know who are hereticks and false teachers Magistrates as Magistrates cannot judge all evill doâ—â—s for heathen magistrates who never heard the Gospel cannot judge Gospel-hereticks How Christ taketh service of a Christian magistrate mr â—o Goodwin How M. Goodwin would elude the place Rom. 13. to prove that false teachers are not evill doers Paul Rom. 13. speakes of magistrats in general what they ought to be not of Roman magistrates as they were then Roman well-doing and ill-doing not meant in this text The plaâ—â—
and Orthodox meaning of the word not sufficient p. 66 Divers pious conferences betwixt us and Lutherans ibid. They hate God and love blasphemies in the consequence who obstinately hold them in the Antecedent p. 68 They may be false Teachers and so punishable who erre not in fundamentals p. 73 Divers things not fundamentaly believed with certainty of faith p. 75 Beleeving of truths revealed of God with a reserve blasphemous and turneth beleevers into Scepticks and Nullifidians p. 77 Beleeving with a reserve against the motion of the Holy Ghost p. 78 Beleeving with a reserve against the stabilitie of faith ibid. Against the trying of all things and spirits inioyned by the Holy Ghost p. 79 Faith with a reserve against our prayers for knowledge and growing therein p. 81 The Holy Ghost bids us not beleeve with a reserve p. 82 To beleeve with a reserve contrary to our doing and suffering for truth and faith p. 83 Two distinctions necessarie touching controverted points p. 85 Some things of their own nature not controversall yet the deductions from them to our blind nature are controversall ibid. Fundamentalls of faith most controversall to our blind nature p 86 Chap. 7. What opinions may be tollerated what not Some far off Errors may be tolerated p. 97 Schisme and actuall gathering of Churches out of Churches cannot be tolerated p. 98 The place Rom. 14. willing us to receive the weak no plea for toleration p. 100 Phil. 3. 15. Let us walke according to the same rule c. nothing for toleration p. 101 Chap. 8. Whether Heresie be a sin or a meer error and innocencie whether an Heretick be an evill doer Libertines make Heresie a meer innocent and unpunishable error of the mind p. 101 Heresie is a sin as wel as Idolatry though we could neither define Heresie nor Idolatry ibid. Heresie proved to be an hainous sin ibid. The Holy Ghost contrary to Libertines supposeth undeniablie that Hereticks are known and so they are not known to God only when he bids us beware of them avoid them bid them not God speed p. 105 Pertinacie may be and is known to men p. 106 Heresie a wicked resisting of the truth and yet not the blasphemie against the Holy Ghost p. 107 Libertines say that an Heretick dying for his Heresie hath no 〈◊〉 Conscience but a spirituall and heavenly end p. 108 The vain glory of the Devils Martyrs who die for Heresie p. 111 Spirituall stupidity and malice both together in Hereticks and Sâ—tâ—â—s Martyrs p. 113 Some ignorance consists with the sin against the Holy Ghost p. 114 Chap. 9. Of Libertie of prophecying of erroneous indictmâ—â—â— of Conscience that it is not our rule Who is an Heretick to Arminians Tit. 3. 10. p. 115 None to Libertines are Hereticks but such as professe a religion which they beleeve with perswasion to be false ibid Liberty of prophesying taken in a threefold sense p. 117 To desire false Prophets to cease out of the Land is no quenching of the Spirit p. 119 Chap. 10. Of indulgence in fundamentall or non-fundamentall errors How the Arminian Libertines doe define an Heretick p. 122 Hereticks to Libertines only such as deny things knowable by the light of nature p. 123 Diversitie of opinions among them ibid. The punishing of men for publishing of fundamentall errors and the indulgence of a Toleration yeelded to them though they teach all Errors in non-fundamentals a vain distinction and hath no groâ—â—â— in Scripture ibid. Some murthers non-fundamentall in David which yet are consistâ—â— with the state of salvation should as well be tolerated assome errors in non-fundamentals by the distinction of Libertines p. 124 Some non-fundamentals clearly in the word revealed not to bee beleeved with a reserve and others non-fundamentals with a reserve p. 126 Queries propounded to Libertines p. 128 Why may not the Magistrate lawfully spare the life of him who 〈◊〉 of a Libertine Conscience meerly sacrificeth his child to God or why should hee punish with the Sword some acts not desâ—â—â—ctive to peace in the Conscience of the punished and not all acts of the same kind p. 128 To compell men to â—oe against their Conscience that is to sin neither in Old or new Testament lawfull Deut. 13. and 17. p. 130 There is the same obligation the same formall reason so saith the Lord of beleeving non-fundamentall revealed and fundamentals and the same necessity of divine command not the same necessitie of means called necessitâ—s medii p. 132 Chap. 11. Of the obliging power of Conscience The State of the Question touching the obligation that Conscience layeth on us p. 134 Ancient bonds of Libertie of Conscience Sect. 2. Chap. 6. p. 26 p. 139 Though the Magistrate punish false Teachers it followeth not that he compells them to sin against their Conscience ibid. Gods way and manner of calling is no ground why the Magistrate should not punish false Teachers p. 141 Ancient bonds of Liberty of Conscience cap. 61 p. 26. p. 142 Who is the selfe-condemned Heretick Tit. 3. 10. ibid. Chap. 12. Arguments against pretended Toleration Toleration hath no warrant in the word p. 145 Toleration inferreth Sceptisme p. 146 Want of infallibility in the new Testament no reason for the toleration in the new Testament p. 148 Toleration is against faith hope comfort in the Scriptures p. 150 Toleration is against the Ministery of the word p. 151 Rulers by the fourth Commandment are to see all under them worship God p. 177 Proposals of the Armie under Sir Thomas Fairfax 12. p. 10. ib. Chap. 13. Magistracie and perpetuall Laws in the Old Testament warrant the civill coercing of false Prophets Rulers as Rulers not as typicall Rulers punished false Teachers with the Sword p. 177 Typicalnesse did not priviledge all the Kings of Judah and Israel to compell the Conscience and punish false Teachers as Libertines say p. 180 How typicalness priviledgeth men to such and such actions how not p. 181 Seducers punished by bodily death p. 182 Punishing of Idolaters and blasphemers of the Law of Nature p. 183 How warres that are extraordinarie in the manner and in some particular acts may be and are in the substance of the acts ordinarie ruler obliging us p. 184 The Law of God warranted by the Law teacheth that false Teachers and Hereticks are to be punished with the sword p. 185 The Law of Deut. 17. 2 3. for punishing of Idolaters p. 187 There was no consulting with the Oracle who should be put to death for his conscience in the Old Testament but an ordinarie pay of trying such evill doers by judiciall proceeding and hearing of witnesses ibid. The end of punishing of false Teachers with the sword is not their conversion to God ministers of the Gospel only labour in that field but the not perverting of souls and disturbing the safetie of humane societies p. 188 Sacrificing of Children to Molech punished with death by Gods Law not as murther but as spirituall whoredome ibid. Chap.