not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
155. There is cause to fast and pray when Heresies abound ibid. We must not converse with false Teachers pag. 156. Opinions are not free more then practises pag. 157. Hee who would keep his head let him keep his heart ibid. The approved in triall are these only who have both true piety and a sound judgement pag. 158. CAP. XIII Whether Conscionable Christians and such as love the power and practice of piety can without defileing their own conscience or without a destructive wounding of the power of godlinesse imbrace and hold the principles of these who call themselves the godly partie Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriat to themselves the name of the Godly partie as being indeed such who under the pretence of zeall for the power of godlines hold diverse ungodly principles pag. 159. Diverse who now pretend to be the godly party hold many ungodly principles 1 That none ought to be punished for preaching or publishing an error in faith except it be contrary to the light of nature ibid. There is need of some Oedipus to loose this how these who decline natures light in lesser things should appeal to it in sublimer things pag. 160. 2 That in questions of Religion we must only argue from the new testament ibid. This is shortly refuted pag 161. 162. 3 That Sectaries and Hereticks peaceable in the state ought to be tolerated and foreborn pag. 162. Toleration is the Sectaries holy of holies ibid. It s shortly refuted pag. 163. 4 That none should believe more nor by reason he can comprehend this is not good Divinity pag. 164. 165. 5 The only Gospell Reformation is the destroying of sin out of the Elect and that this work belongs to Christ alone ibid. This is a destructive and injurious Doctrine pag. 165. 166. 6 Diverse Arminian and Antinomian Tenents are maintained by them which strengthen the hands of the wicked pag. 167 7 Other Tenents are current among them which are apt to weaken the hearts and hands of the Godly pag. 168. CAP. XIV Another most usefull Case of Conscience discussed and resolved concerning associations and confederacies with Idolaters Infidels Hereticks or any other known enemies of truth and godlinesse pag. 169 Three kind of Covenants distinguished Civil sacred and mixed the last two are unlawfull to be made with wicked men and these who differ in Religion ibid Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for peace or commerce are lawful ibid. Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyne in Military expeditions together is unlawfull ibid. This is proved from Scripture pag. 170. 171 Three objections from Abraams and the Maccabees Covenants and Davids associating with broken men answered pag 171 172 173. Five particulars which God hath forbidden his people in reference to Heathen or wicked Persons pag. 174. 175. 176. Religious Covenants and familiar conversation is forbidden pag. 174. Conjugall Covenants is forbidden pag. 175 Faedus deditionis or pactum Liberatorium forbidden 176. David did not right in sparing Ioab and Shimei ibid. Civil Covenants of War was forbidden ibid. This is confirmed more pag. 177 178. The Objection taken from Jehosaphats joyning with Ahab proves nothing pag. 179 Two other Objections answered by Scripture pag. 181. Five Distinctions to take off all other Objections pag. 182. Three uses of this point pag. 183. Six Motives and reasons to drive home this naill to the head pag. 184. 185 Another objection from Davids confederacy with Abner and Amasa answered fully pag. 186 187. 188. What can be drawn from the example of Christian States and Common-wealths pag. 189. An Objection of Malignants answered pag 190. How men may be forced into the Covenant pag. 191. How Neglect and contempt of a Dutie may be censured and wihall wickednesse in the person who hath taken up the practise of the dutie pag. 192 Another Objection removed ibid Wee may no more associat with the wicked of the same Kingdome then of another Kingdome pag. 193. CAP. XV. Of Uniformity in Religion Worship of God and Church Government 194 Why Luther declined a generall Synod for unity in ceremonies ibid. There is great difference betwen the Prelatical conformity and the Presbyteriall uniformitie ibid. This is branched out in seven particulars pag. 195. 196. 197 Both nature and Scriptures gives presidents for uniformity p. 198. 199. The Church in the old testament was very uniforme both in the substantials and rituals of their worship ibid. It was also prophecied to be under the New testament and commended and commanded in it pag. ibid. 200 The Church in the ancient times had a great uniformity pag. 200. CAP. XVI Whether it be lawfull just and expedient that the taking of the Solemne League and Covenant be injoyned by the Parliament upon all Persons in the Kingdome under a considerable penalty pag. 201 Nine particulars to be remembred for the right deducing and stating the matter of fact pag. 201. 202. The grounds and reasons of such an ordinance and appointment may be eleven pag. 203. 204. 205. 206. Four Objections answered pag. 207. How this ordinance would not bee tyrranny over mens consciences ibid The covenant is no temporary obligation pag. 208. If such an ordinance to the Army be scandalum acceptum then the not making of it is scandalum datum pag. 209. CAP. XVII Of Infant-baptisme pag. 210 Baptisme hath succeeded in the roome of Circumcision against Mr. Tombs opinion ibid. Baptizing with water is a divine institution proved from Scripture p. 211 Both Hebrews and Heathens had a custome of washing infants soone after their birth ibid Unto what the institution of Baptisme by water related pag. 212. The Manna and water out of the Rock was the same in substance with the Lords supper and the cloud in the red sea was the same with our baptisme in eight respects p. ibid 213. This infant-baptisme of theirs is a good warrant for us p. 214 215. The originall of Baptisme is not derived from the baptisme used in the admission of Proselyts p. 216. Another text Ephes 5. 26. proves that baptisme belongs to infants p. 217 CAP. XVIII Of the use of a Table in the Lords supper and of the communicants there comming to and receiving at the Table pag. 218. The first guests our Saviour intertained received at the Table ibid. This sitting was not occasionall only but had a standing reason for it p. 219. Successive tables and repeating the words is no deviation from the rule p. 221. 222. Another argument taken from the generall notion and nature of the Lords Supper as it is a banquet and feast p. ibid. 223. 224. A third reason taken from the name Table which the Apostle uses p. 225. 226. 227. The sitting at table together sets foorth the communion of saints with Christ and among themselves p. 228 229. The words of distribution proves there must be a table all must sit at p. ibid 230. Antiquitie
of the inheritance of the Saints in light are not onely no Hereticks but resist and oppose Heresie as being a work of the flesh Ioh. 8. 31. They who are Christs Discples indeed continue in his word They who continue not in his word are not his Disciples indeed 1 Ioh 2. 24. with â—… Epist. of Iohn vers 9. They who have fellowship with the Father and the Son abide in the Doctrine of Christ They who abide not in the Doctrine of Christ have no fellowship with the Father and the Son the like in divers other Scriptures If therefore they must be Heresies even for this reason to make more manifest who are approved who not Then let no thoughts arise in our hearts toward the accusing of divine providence in this particular Iustin Martyr Quaest respons ad orthod quaest 1. Answering this doubt If God hath taken away the Idolatries superstitious and false religion of Heathens and hath also abolished the Jewish worship why hath he suffered Heresies to enter into the Christian Church Hee gives this solution that although Heresies come into the Church through mens negligence and flothfulnesse for while men slept the enemy sowed the â—…ares among the wheat Mat 13. 25 Yet the providence of God was no way slothfull in the businesse for he foresaw and foretold that Heresies should come and hath given plaine warning in his word concerning the same He addeth that the sâ—…me God who did destroy the Heathenish and the Jewiâ—…h religion will also destroy Heresies after hee hath suffered them for a time Although wee had no distinct knowledge what God intends to work out of Heresies yet we ought not to censure but humbly and reverently to adore Gods most wise and most holy though secret and unâ—…earchable dispensations If wee should see somewhat which is deadly poyson among some drugges which a skilled and approved Physitian is making use of wee must not rushly censure the Phisitian for hee knowes how to disabuse that which is in it self poysonable and to make it one of the ingredients in a most soveraigne medicine Or if we should come into the shop of a curious Artificer or Iâ—…geneer and there see some ugly and ill favoured instruments which we think can serve for no good but for evill yet it were foolishly done to censure the Artificer who knowes to make an excellent good use of these things though we know not How much more foolish and sinfull is it to suffer thoughts to rise in our hearts against the wisdome and providence of God even althâ—…ugh wee know not what he intends to work out of such things We were most of all inexcusable to accuse his providence now when he hath made known in his word to us that by occasion of Heresies he will make manifest who are approved who not Wherefore saith Chrysoâ—…ome de divers c. tom loc Ser 21. that no man might say why hath Christ permitted this Paul saith this permission shall not hurt thee if thou art one who are approved for by this means thou shalt be made more manifest Yet all this cannot excuse either the Hereticks or Sectaries themselves or these who connive at them for that which Christ saith in genere of scandals is true in specie of Heresies it must needs be that Heresies come but woe be to him by whom they come I adde and woe also to him who doth not according to his place and calling endevour the extirpation of them The Text which I now speak to 1 Cor 11. 17. hath not reference to the will of Gods commandement which is the rule of our duty but to the will of Gods decree or the secret counsell of his will 'T is Gods purpose to permit Heresies and to over rule them for this end that his graces in his children may the more shine forth and that even Heresies contrarie to the intentions of Sathan and Hereticks may make manifest who are approved scilicet quos non potuerint depravare saith Tertullian opening this Scripture De praescr adv haer to wit saith he such as Heresies could not pervert and deprave no other are the approved ones But there are two things may be here objected 1. May not one chosen and justified and regenerat be drawn away and infected with Heresie through the flight of men and cunning craftinesse whereby they lie in wait to deceave If so then Heresies doe not make manifest who are approved who not 2 May not many who are not approved of God be preserved from the infections of Heresies Yea be forward in resisting and opposing them If so then preservation from and resisting of Heresies cannot make manifest that one is approved of God These objections are no more against mee then against the Text of Scripture To the first I answere a regenerat person may be tempted and drawn over to Heresie as he may be tempted and drawen over to other great sins Heresie doth no otherwise consist with the state of grace in any person then other works of the flesh adultery fornication drunkennesse or the like Look upon an elect and justified person while lying in some great sinne for instance Noah Lot David Peter even so must ye look upon an elect and justified person poysoned with Heresie But then that person being elected justified and regenerate cannot be supposed to live die in that sinfull estate but God will certainely heal his backslidings and rescue his soul out of the snare of the devill by repentance for the elect cannot be deceived so as to continue and die in a Heresie Mat 24. 24. And while he continueth in such a grosse sin or Heresie you may truely say that for that time he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved or like drosse and unrefined silver in which sens the word is used by the Apostle where he speaks of his bringing his body into subjection lest he himself should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the old English translation readeth Lest I my self should be reprooved which is too soft a word The new Translation hath Lest I my self should be a cast away Beza ne ipse rejectaneus fiam In the same sense t is used 2 Cor. 13. 5. Know you not your own selves how that Iesus Christ is in you except ye be reprobats Beza nisi rejectanei estis H. Stephanus expones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minime probus non probandus Item adulterinus non sincerus and he cites Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense even an elect and regenerat person supposed to be a maintainer or follower of Hereâ—…e while such is certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved greatly reproveable to be rejected and cast away to the fornace like drossie and unrefined silver and no marvel for in that estate he doth not act his graces but his corruptions and by his great sin doth extreamly grieve and dangerously quench the holy Spirit once given to him To the other objection I answer First Although the
not inconsistant with holynesse yet every error doth pro tanto and proportionably retard hinder and prejudge holynes and although the Devill sow his tares among Christs wheat I mean in the same persons al 's well as in the same Church yet who will say that a field of wheat is nothing the worse of the tares for then to what end did the enemy watch an opportunity of that malicious hostile act to sow the tares among the wheat 2. Dangerous and damnable errors can no otherwise consist with true grace then dangerous and damnable sins and this I will hold as a good rule in practicall Divinity that as the want of true piety maks a person if tempted apt to be infected with error so error of judgement if continued in doth not only hinder growing but maks a dangerous decreasing and falling short in true piety or thus the stability of the mind and judgement in the faith of the Gospel and in the true reformed religion and the stability of the heart in grace and true piety stand or fall together floorish or fade away together lodge or 〈◊〉 together live or die together First of all to make good what I assert let it be wel observed that the Scripture finds out the roots of Heresies and errors in the corrupt hearts of men in some raigning unmortified lust an unstable Heart maks an unstable Head and a corrupt affection maks a corrupt Judgement This may appeare in the generall from Gal. 5. 20. where Heresies are reckoned among the works of the flesh Col 2 18. where a superstitious minde is called a fleshly minde 1 Tim 1. 19. where faith is compared to a precious Treasure caried in a ship a good conscience to the ship that caries it the losse of the ship is the losse of the loadning 2 Tim 3. 6. 2 Thes â—… 10. 11 12. Gal. 6. 12. 2 Tim 4. 3. 1 Joh 2. 19. It is therefore a good argument that protestant writers have used against the Popes infallibility The Pope hath been and may be impious prophane sensuall carnall proud covetous Therefore he may dangerously erre in his inditement and decrees Some have derived the originall of all the Popish errors from ambition and avarice or as others from the Cardinalls caps and the Monks bellies The Apostle Iohn reduceth all the cares courses studies endeavours opinions or practises of the Children of this world to one of these three 1 Ioh. 2 16. the lust of the flesh peculiarly so called uncleannesse wantonnesse gluttony drunkennesse The lust of the eyes when the soule is catched with something from without in the world which tempteth such a thing is goodly to the eye it entreth in upon the soul by the senses riches houses lands brave apparell ornaments c. The pride of life so called because where Pride raignes a man will al 's soon quite his life as that thing which his proud Spirit loves he had rather be dead before he get not his pride satisfied so that his pride and his life are all one to him and as it were things convertible You shall find many who have embraced new and erroneous wayes have been led away with the lust of the flesh Rom. 16 18 Philip 3 19. 2 Pâ—…t 2 13 14 18. Numb 25. 1 2 3 1 Kings 11. 1. 4 5. It was the sensuall pleasantnesse of the groves and high places which made the Jews in so much love with them that eâ—…en in the times of Reformation yet the people still sacrificed in the high places The lust of the eyes hath drawn away others from the way of truth and from the true Faith 2 Pet 2. 3. 1 Tim 6. 9 10 Luke 16. 4. Tit 1. 11. 1 Tim 6 5 these count gain to be godlynesse and have mens persons in admiration for advantage They will no longer adhere to the profession of the Truth then they may enjoy the world withall 2 Tim 4 10. Such a one was that Eccebolus who under Constantius seemed to be a precise Christian but afterwards under Iulian the Apostate he fell away and became a Paâ—…an yet after all this turned Christian again under the next Christian Emperour The pride of life hath corrupted the judgement of others and pâ—…rverted them in the way of Religion it was the love of preheminence whiâ—…h perverted Diotrephes 1 â—…o 3. 9. 10. It was pride which made Coreth Dathan and Abiram cry down the Magistracie of Moses and the priesthood of Aaron aâ—…d cry up the whole congregation as holy it was the love of a crown that made Ieroboam set up his Calves and make another A'tar and other priests and erect that independent Church of his which should not go up with their hard cases to the Sanhedrin at Jerusalem Henry the fourth of France who was once a Protestant changed his Religion for the same cause that he might get a Crown So did Iulian the Apostate once a Christian Porphyrius forsook the Christians that he might be the better avenged upon some Christian in Câ—…sarea of Palestina who had done him a wrong yea there is an innate pryd in all men by nature against Jesus Christ Psal. 2. 3. Luke 19. 14. Which pryd must be mortified 2 Cor 10. 5. Secondly there is a reciprocall influence as of the will and affections upon the understanding so of the understanding upon the will and affections the will determines the understanding quo ad exercitium but the understanding determines the will quo ad specificationem actus that is the will applyes the understanding unto or hindereth it from the discerning of good and evill yet the will it selfe hath not light in it selfe but is guided by the light of the understanding wherefore as the raine makes vapoures and the vapoures make raine so a bad understanding makes a bad will and a bad will makes a bad understanding if the eye be single the body is full of light Matth. 6. 22. which makes good what the Schoolmen tells us that bonitas voluntatis dependet à rectâ ratione velut regula the goodnesse of the will depends on right reason as ' its rule See Aquinas qu 2ae quest 19. Art 3. and the Commentators upon that place 'T is to be observed that sometimes the Scripture speaketh of an error of the judgment concerning the faith as a fountaine and cause of ungodlinesse prophannesse Atheisme 2 Tim 2. 16 17 18 19. Gal 5. 4. 2 Epist of Iohn 9. as contrarie wise there is a Light and knowledge which preserveth from sin and ungodlinesse and leadeth the soul in wayes of holynesse and obedience Psal 9. 10. and 119. 33. 34 Iohn 17. 17. If the knowledge of God of his Christ and of his Word and Will and Name and statutes preserve us from sinne and lead us in the wayes of obedience then by the rule of contraries error of judgement in these things will insnare us in sinne and wickednesse for instance an error concerning God whether father Ioh. 15. 21. sonne 1 Cor
it will follow that none is to be punished for Preaching or publishing these errors That the Scripture is not the word of God That Jesus Christ was an impostor or deceaver for the light of nature will never serve to confute these or such like errors concerning the Scriptures the truths concerning them being wholly supernaturall Mr. I Goodwin in his Hagiomastix sect 58. holds that he who will hold that there is no Christ is not so pernicious nor punishable as that man who lives as if there were no Christ and one of his reasons is this because saith he the sinnes mentioned adultery theft c. are clearly and at first sight against the light and law of nature but the denyall of the being of such a person as Christ who is both God and man is not contrary to any law or principle in nature I desire that the reader may here observe the words of Mr. Burroughes in the Epistle dedicatorie of his Sermon preached before the house of Peers Novemb 26. 1645. For connivence at blasphemies or damnable Heresies God forbid any should open his mouth these who are guilty herein against the light of nature should be taken off from the face of the earth and such as aâ—…e guilty against supernaturall light are to be refrained and kept from the society of men that they infect not others The latter part of that which he saith I accept and I would to God that so much were put in execution But why no other Hereticks or blasphemers should be taken off from the face of the earth but those onely who are guilty against the light of nature I finde no reason brought for it and I doe not understand how it comes to passe that any who look so much forward to new lights should herein fall so farre backwark as to the light of nature or that those who decline the light of nature in matter of Church government subordination appeals and the like should nothwithstanding in matters of faith which are much more sublime appeal to the light of nature There is need of some Oedipus here 2. That in controversies or questions of Religion we must not argue from the old Testament but from the new Hence are these exclamations against old Testament Spirits c. which might indeed beseem the Manichees who denyed and acknowledged not the old Testament But to bee heard in a reformed Church among those who acknowledge the old Testament to be the word of God as well as the new 't is most strange Our orthodox protestant writers condemne as well the Anabaptists who reject and sâ—…orne at arguments brought against them from the old Testament as the Manichees who did repudiat the old Testament as having proceeded from an evill God See P Martyr in 1 Cor. 10. 12. Aret proble theol loc 56. By this principle they shall not hold it contrary to the will of God under the new Testament that a man marry his fathers brothers wife this not being forbidden in the new Testament but in the old Some indeed of this time have maintained that it is not unlawfull to us to marry within these degrees which are forbidden Lev 18. See Mr. Edwards in the third part of Gangraena pag 3. These hold 't is onely forbidden to commit fornication with such as are within these degrees not being married as if 〈◊〉 were not unlawfull to commit fornication with any be they never so farre without these degrees By the same principle which rejecteth old Testament proofs they must deny the duty of children under the new Testament to marry with their parents consent and this is one of the foule errors of some Sectaries now adayes that though consent of parents unto childrens marriage was commanded under the law to them that lived then yet because that was but a ceremonie 't is now lawfull to marry without their consent because we live under the Gospell See that same third part of Gangraena pag 14. By the same principle they must deny that an oath be it never so just and necessary may be imposed by authority Or that the Magistrat ought to put to death a blasphemer an incestuous person an adulterer a Witch or the like the Scripturall warrants which make these crimes capitall being in the old not in the new Testament Saith not the Apostle 2 Tim 3. 16. all Scripture and consequently the lawfull examples and laâ—…dable presidents of the old Testament is given by in spiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousnesse Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Is not our justification by faith proved by the example of Abrahams justification by faith Rom 4. Doth not Christ himself defend his Disciples there plucking the ears of corne upon the Sabbath day by the example of Davids eating the shew bread and by the example of the Priests killing of sacrifices upon the Sabbath day Matth 12. Yea those that most cry out against proofs from examples of the old Testament are as ready as others to borrow proofs from thence when they think to serve their turne thereby which Aretius probl theol loc 56. instanceth in the Anabaptists who would not admit proofs from examples of the old Testament yet many of them justified the Bowrs bloudy warre by the example of the Israelits rising against Pharaoh 3. That if Sectaries and Heretickes make a breach of peace disturbe the State or doe evill against the Common-wealth in civil things then the Magistrate may punish and suppresse them But Sectaries and Heretickes who are otherwise peaceable in the State and subject to the Lawes and lawfull power of the civil Magistrate ought to be tollerated and forborne This is their Kodesh hakkodashim their holy of holies indeed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the compassionat Samaritan pag 10 Iohn the Baptist pag 57 The bloudy Tenent Chap 52. M. S to A. S. pag 53. 54. The ancient bounds Chap 1. See now how farre this principle will reach A man may deny and cry down the word of God Sacraments Ordinances all the Fundamentals of faith all Religious Worship One may have leave to plead no Church no Minister no Ordinances yea to blaspheme Jesus Christ and God himself and yet to escape the hand of the Magistrate as being no troubler of the State This I gather from Mr. Williams himself in his bloudy Tenent Chap. 6. where hee distinguisheth between the spirituall and the civill peace and cleares in the instance of Ephesus Nâ—…w suppose saith he that God remove the candlestick from Ephesus yea though the whole worship of the city of Ephesus should be altered Yet if men be true and honestly ingenuous to city Covenants Combinations and principles all this might be without the least impeachment or infringment of the peace of the city of Ephesus So that by their principles if the city of London were turning peaceably to Mahumetanisme or Paganisme the Parliament ought
can answer either to God or the Acts and constitutions of this nationall Church I trust all faithfull and conscientious Ministers have laboured to keep themselves pure in such things Yea the Generall Assembly hath ordained that known compliers with the Rebels and such as did procure protections from the enemy or keep correspondence and intelligence with him shall be suspended from the Lords-supper till they manifest their repentance before the Congregation Now if any after signes and declaration of repentance have turned again to their old wayes of Malignancy their iniquity bee upon themselves not upon us 2. Men are no otherwise drawn or forced into the Covenant then into other necessary duties Nay it ought not to be called a forceing or compelling Are men forced to spare their neighbours life because murther is severly punished Or are men compelled to be loyall because traitors are examplarily punished There may and must be a willingnesse and freenesse in the doing of the contrary duty although great sinnes must not go away unpunished Men are not compelled to vertue because vice is punished else vertue were not vertue Those that refuse the Covenant reproach it or rail against it ought to be looked upon as enemies to it and dealt with accordingly yet if any man were knowne to take the Covenant against his will he were not to be receaved 3. These two may well stand together to censure the contempt or neglect of a duty and withall to censure wickednesse in the person that hath taken up the practise of the dutie If any Israelite would not worship the true God hee was to be put to death 2 Chron. 15. 13. but withall if worshipping the true God hee was found to bee a murtherer an adulterer c. for this also hee was to bee put to death The Generall Assembly of this Church hath appointed that such as after admonition continue in an usuall neglect of Prayer and the Worship of God in their families shall bee suspended from the Lords-Supper till they â—…mend Yet if any man shall be found to make Familie Worship a cloak to his swearing drunkennesse adultery or the like must these scandalous sinnes be uncensured because hee hath taken upon him a forme of godlinesse God forbid 'T is just so here refusers of the Covenant and railers against it are justly censured But withall if wickednesse and Malignancie be found in any that have taken the Covenant their offence and censure is not to be extenuated but to be aggravated I had been but very short in the handling of this question if new objections coming to my eares had not drawn me forth to this length And now I finde one objection more Some say the arguments before brought from Scripture prove not the unlawfulnesse of confederacies and associations with Idolaters Heretickes or prophane persons of the same Kingdome but onely with those of another Kingdome Answ. 1. Then by the concession of those that make the objection 't is at least unlawfull to associate our selves with any of another Kingdome who are of a false Religion or wicked life 2. If familiar fellowship even with the wicked of the same Kingdome be unlawfull then is a military association with them unlawfull for it cannot be without consulting conferring conversing frequently together It were a prophane abusing and mocking of Scripture to say that we are forbidden to converse familiarly with the ungodly of another kingdome but not with the ungodly of the same kingdome or that we are forbidden to marry with the ungodly of another Kingdome but not with the ungodly of the same Kingdom for what is this but to open a wide gate upon the one hand while wee seem to shut a narrow gate upon the other hand 3. Were not those military associations 2 Chron 19. 2. and 25. 7 8. condemned upon this reason because the associats were ungodly haters of the Lord and because God was not with them Now then à quatenus ad omne the reason holds equally against associations with any of whom it can be truly said they are ungodly haters of the Lord and God is not with them 4. God would have the Camp of Israel altogether holy and clean Deut. 23. 9. to 14 clean from whom not so much from wicked heathens there was not so much fear of that as from wicked Israelites 5. Saith not David I will early destroy all the wicked of the land Psal. 101. 8. and Depart from me all ye workers of iniquity Psal. 6. 9. How can it then be imagined that he would make any of them his associats and helpers in Warre Amandus Polanus Comment in Ezek 16 26 27 28. Qui Ecclesiae scortationem hoc est idololatriam vel falsam doctrinam confederationes cum impiis reprehendit non est Hereticus non est Schismaticus non est ingratus adversus matrem Eccelesiam Alioquiâ—… etiam Ezekiel cum Jeremiâ aliisque Prophetis fuisset Hereticus aut Schismaticus aut ingratus CHAP. XV. Of uniformity in Religion worship of God and Church Government THe word Vniformity is become al 's odious to divers who plead for Liberty and Tolleration as the word Conformity was in the Prelats times Hence proceeded Mr Delles book against uniformity and Mr Burtons book intituled Conformities deformity I confesse my love and desire of uniformity hath not made mee any whit to depart from my former principles against the Prelaticall conformity or the astricting of mens consciences at least in point of practise and observation to certain rites whether unlawful or indifferent in their own nature under pain of censure Yet I must needs justifie as not only lawfull but laudable what the solemne League and Covenant of the three Kingdoms obligeth us unto namely to endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in one Confession of Faith one Directory of Worship one forme of Church Government and Catechisme It is alwayes to be remembred that good things yea the best things may be dangerously abused by the corruptions of Men especially when the times are generally corrupted Luther had reason in his time and as the case stood then to decline a generall Synod of Protestants for unity in ceremonies which some moved for before the doctrine of Faith and the substance of the Gospell was setled He said the name of Synods and Counsels was almost al 's much suspected with him as the name of free will and that he would have the Churches freely and voluntarly to comply and conforme in externall rites by following the best examples in these things but by no means to be compelled to it or snares prepared for the consciences of the weak See Melchior Adamus in vit Lutheri pag 128 129. But if Luther had found al 's good opportunity and al 's much possibility of attayning a right uniformity in Church government and Worship as God vouchsafeth us in this age I do not doubt but he had been more zealous
for it then any of us now are or if hee had been in Calvins stead I make no question he had done in this businesse as Calvin did So that we ought to impute it rather to their times and places in which they lived then to the difference of their Spirits that Luthers zeal was wholly spent upon the doctrine of Free grace Calvins zeal did also extendit self to Discipline about which Luther was unwilling to make any busines at all But for further satisfaction to truly tender consciences and that they may not fear we are leading them back again to Egypt I desire that these particular differences between the Prelaticall Conformity and the Presbyteriall uniformity according to the Covenant may be well observed First they did after the Heathenish and Popish maner affectat ceremonies and a Pompous externall splendor and spectability and made the Kingdome of God come with observation We desire to retain only the ancient Apostolicall simplicity and singlenesse and we conceive the fewer ceremonies the better knowing that the minds of people are thereby inveagled and distracted from the spirituall and inward duties 2. Much of the Prelaticall Conformity consisted in such things as were in themselves in their own nature unlawful and contrary to the word Shew us the like in any part of our uniformity then let that thing never more be heard of Uniformity in any thing which is unlawfull is a great aggravation of the sin 3 They conformed to the Papists we to the example of the best reformed Churches which differeth al 's much frâ—…m their way as she that is dressed like other honest women distereth from her that is dressed like a whore 4. The Prelatical conformity was for the most part made up of sacred ceremonies which had been grossely and notoriously abused either to Idolatry or Superstition and therefore being things of no necessary use ought not to have been continued but abolished as the brazen serpent was by Hezekiah But in our uniformity now excepted against I know no such thing and I am confident no man can give instance of any such thing in it as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use and hath been notoriously abused to idolatry or superstition if any such thing can be found I shall confesse it ought not to be continued 5. They imposed upon others and practised themselves ceremonies acknowledged by themselves to be in their own nature meerly indifferent but looked upon by many thousands of godly people as unlawfull and contrary to the word to the great scandall and offence of their brethren Our principle is that things indifferent ought not to be practised with the scandall and offence of the godly 6. Their way was destructive to true Christian Liberty both of Conscience and practise compelling the practise and conscience it self by the meer will and authority of the Law-makers Obedite praepositis was the great argument with them to satisfie consciences Sic volo sic jubeo sit pro ratione voluntas We say that no Canons nor constitutions of the Church can bind the conscience nisi per propter verbum Dei i.e. except in so far as they are grounded upon and warrantable by the word of God at least by consequence and by the Generall rules thereof And that Canons concerning things indifferent bind not extra casum scandali contemptus i e. when they may be omitted without giving scandall or shewing any contempt of the Ecclesiasticall authority 7. The Prelaticall ordinances were after the commandements and Doctrines of men as the Apostle speaks Col 2 22. compare Mat 15. 9. But in vain do they worship me teaching for doctrines the commandements of men Where doctrines may fitly expresse the nature of significant mysterious ceremonies such as was the Pharisaicall washing of hands cups tables c. to teach and signifie holines all sacred significant ceremonies of mans devysing we condemne as an addition to the word of God which is forbidden no lesse then a diminution from it Let many of those who object against our uniformity examine whether their own way hath not somewhat in it which is a sacred significant ceremony of humane invention and without the word for instance the anointing of the sick in these dayes when the miracle is ceased the Church Covenant c. For our part except it be a circumstance such as belongeth to the decency and order which ought to appear in all humane societies and actions whether civill or sacred we hold that the Church hath not power to determine or enjoyne any thing belonging to Religion And even of these circumstances we say that although they be so numerous and so various that all circumstances belonging to all times and places could not be particularly determined in Scripture yet the Church ought to order them so and hath no power to order them otherwise then as may best agree with the generall rules of the Word Now setting aside the circumstantials there is not any substantiall part of the uniformity according to the Covenant which is not either expresly grounded upon the word of God or by necessary consequence drawn from it and so no commandement of men but of God Other differences I might adde but these may abundantly suffice to shew that the Prelaticall conformity and the Presbyterian uniformity are no lesse contrary one to another then darknes and light black and white bitter and sweet bad and good And now having thus cleared the true nature and notion of Uniformity that it s altogether another thing from that which its opposers apprehend it to be the work of arguing for it may be the shorter and easier M â— Dell in his discourse against uniformity argueth against it both from nature and from Scripture I confesse if one will transire de genere in genus as he doth its easie to find a disconformity between one thing and another either in the works of Creation or in the things recorded in Scripture But if one will look after uniformity in uno eodem genere in one and the same kind of things which is the uniformity we plead for then both nature Scripture giveth us presidents not against uniformity but for it It is a maxime in naturall Philosophy that motus Coeliest semper uniformis velocitate the Heavens do not move sometime more slowly sometime more swiftly but ever uniformly God himself tels us of the sweet influences of Pleiades of the bands of Orion of the bringing foorth of Mazaroth in his season and of the other ordinances of Heaven which all the power on earth cannot alter nor put out of course Iob 38 31 32 33. of the sea which is shut up within the decreed place within the doors and barres which it cannot passe vers 10 11. And generally all the great works which God doeth there discourse of each of them in its own kinde is uniforme to it self So likewise