as some learned Authors report rejected all the Prophets besides Moses And yet these were not onely tolerated amongst them and not put to death but they were in equall credit and esteeme with those of sounder judgement in these points yea and had great Interest not Sect. 41. in the common sort of men onely but also in those who were in chiefe places of power and Authoritie a Acts 4. 1. Acts 5. 17. c. The Scribes and Pharisees also both held and taught many most dangerous and erroneous Doctrines yea such by which as our Saviour himselfe chargeth them they made the Commandements of God of none effâ—ct b Mat. 15. 3 4. 6. Yet were these also in great honour and esteeme in this Church and State And though our Saviour upon occasion reasoned against yea and reprov'd them all for holding and teaching these errors and gave warning unto the people to take heed of them yet did he never charge this Church or State or those that bare office in either with sin or unfaithfulnesse in their places for not proceeding against them in regard of their errors either by imprisonment or death And yet we know that the zeale of his Fathers house did eate him up and that he attempted a Reformation amongst them especially in matters of Religion and the worship of God with an high hand of zeale wisdome and Authoritie c Joh. 2. 14 15 c. Yea as Solomon spake of trees from the Cedar that is in Lebanon even unto the hyssope that springeth out of the wall d 1 King 4. 33. so did Christ teach and presse upon men all and all manner of duties from judgement mercy and faith the mightie things of the Law even unto the paying tithe of mint anise and cummin e Mat. 23. 23. Therefore by the false Prophet who was commanded to be put to death Deut. 13. 5. was not meant every Heretique or erroneous person as men in these dayes count heresie and error who sentence every opinion which opposeth either their ease or their honour or their profit either as the one or the other nor yet those who taught or published any false doctrine though of dangerous consequence but onely those who endeavoured to perswade men to the worship of a false God and that by affirming that they spake by the inspiration of some deitie and that their sayings were to be esteemed Oracles What doctrine it was which made the Prophet or Teacher of it guiltie of death is expresly determined in the Law it self and asserted to be this Let us goe after other Gods which thou hast not knowne and let us serve them f Deut. 13. 2. And that the Law of God made against false Prophets and worshippers of false Gods was not intended against those who otherwise held that the Law of God was to be kept but were infected with some other error is sufficiently evident from hence because in former times among the Jews who were affected with a vehement love and zeale towards their Law Sect. 42. Heretiques notwithstanding as hath been already observed were tolerated and particularly the Sadduces of whose errors and heresies we spake before These although the greatest part both of the People and the Rulers beleeved them to erre exceedingly neverthelesse they were not expelled the Citie neither exempted from being Magistrates or bearing any other civill office yea they were not hindered from coming to the Temple or the Synagogues All these things considered I referre it to the arbitrement of all men of understanding whether of the first second or third degree whether our Anti-Querie-men or their complices who so passionately rejoyce over the old Law for putting false Prophets Idolaters and Blasphemers to death as if it countenanced their occupation of traducing troubling molesting persecuting even the Saints of God themselves for holding and professing such opinions which they are pleas'd to call errors or heresies whether I say the said Law hath any more communion with such practises or proceedings then light hath with darknesse or Christ with Belial And yet this Law is the first-borne of their strength whereby they edifie themselves in this Doctrine of violence and bloud O Church of England and you that number your selves amongst the members thereof beware of men I meane your Teachers lest they become Jewes unto you and goe about to perswade you that they have a Law and that by their Law Christ himselfe ought to die a Joh. 19. 7. They faulter in their Answer to their fift and sixt argument as Sect. 42. they call it first by affirming or which is equivalent to it cleerly supposing that stratagems methods and waies of violence and bloud viz. so ordered and put in execution upon such occasions as the Ordinance directeth for except this be their meaning they answer nothing to the purpose nor at all to the Querie are those wayes which God himselfe commanded to be used for the support of the true Religion This we have lately proved to be notoriously false God never commanded any violence to be used nor any bloud to be shed nor any civill penalty to be inflicted for any error or misprision in judgement about matters of Religion but onely in case of seduction to the worship of false Gods which notwithstanding the Ordinance doth not at all touch or mention Whereas they adde as soone as they had any civill Magistrates they speake like themselves that is unlike men of much understanding For 1. who doe they meane by Sect. 43. this Pronoune THEY wee have no substantive one or more anteceding unto which it can relate but onely Papists or wicked men And did God himself command those wayes of violence and bloud which the Ordinance insisteth upon to be used by either of these for the support of true Religion as soone as they had any civill Magistrates Tight Divinitie Secondly if by the pronoune THEY they meane the Jewes which seems to be their meaning I wonder and would willingly learne how long it was after the pretended Command given unto them for the support of true Religion before they had Civill Magistrates because these learned Clerks suppose some Interim Doubtlesse they had Moses both before and when and some while after the said Command was given unto them by God and I have not heard that ever Moses was voted out of his civill Magistracy by any Synod or Assembly And besides Moses this people had even before the giving of the Law specified as well as after Civill Magistrates a Exod. 18. 24 25 c. Againe 2. This Answer shameth the Authors by Asserting that Ezra Sect. 43. blessed God for putting such a thing viz. as the supporting the true Religion by those stratagems methods and waies of violence bloud whereby Heathens support their Idolatrous worships into the heart of King Artaxerxes Whereas it is evident from the very text of Scripture which they cite viz. Ezra 7. 27.
that the thing which Ezra blessed God for putting into the heart of this King was precisely and particularly this the beautifying of the house of the Lord which was at Jerusalem As for that part of this Kings Edict wherein he makes the transgression of his own Lawes i. the dictates of his owâ— will equally punishable with the transgression of the Laws of God v. 26. certainly this was never of Gods putting into his heart nor did Ezra ever so judge nor consequently ever blesse God for it 3. Nor have wee yet the compasse of the folly in this Answer For it further argueth a confirmation that waies of violence and bloud for the support of true Religion are according to the light and Law of nature from hence because they have been used by Idolatrous Heathens to maintaine their Idolatrie and by Anti-Christian Papists to maintaiâ—â— their abominations Because the WHOLE world as John saith lieth in wickednesse b 1 Iohn 5. is it an argument that wickednesse or to lie in wickednesse is therefore according to the light or Law of nature Did it ever enter in the heart of an understanding or considering Sect. 44. man to imagine that those waies or morall practices wherein even the worst or vilest of men as Heathenish and Antichristian Idolaters are generally walke are according to the light and Law of nature Certainly this saying was rather spoken according to the light and Law of nature Recti argumentum est pessimis displicere i. That Sen. which displeaseth the worst is like to be good And if it be according to the light and Law of nature to support Religion by methods and waies of outward violence and bloud I desire to know of what Religion this is asserted whether of that which is true or that which is Idolatrous and false If of the former then is it notoriously contrary to the light and Law of nature to seek to destroy the true Religion by methods and waies of violence and bloud and consequently the heathenish and Antichristian Idolaters who attempted the destruction of the true Religion for the support of their own by such meanes walked not according to but directly against the light and Law of nature in so doing And then this practise of theirs is so farre from being any argument that waies of violence and bloud for supporting Religion are according to the Law and light of nature that it argueth the contrary If it be understood of the latter viz. of an Idolatrous or false Religion certainly no support of this by any means whatsoever is according to the light or Law of nature in as much as these directly lead to the abhorring and detesting of all such Religions not to the supporting of them in any kinde Deare English soules take heed of your Teachers especially when they plead for themselves and their own Kingdome very seldome in these cases doe they speake words either of sobernesse or Truth Their seventh Argument or Syllogisme is not framed according Sect. 44. to the tenor of the Querie to which it pretends and in this respect we may well wave their Answer given to it Yet to let the world see how superficiall these men are in their divinitâ—e wee shall animadvert a few things upon it First they here affirme that whoredome adulterie murther theft are the strong holds of Satan mentioned 2 Cor. 10. 4. as well as heresies and errors But how doe they prove this onely by the thread-bare argument of their own Authoritie which both reason and Scripture ever and anon failing them as being neither of them calculated for the meridian of their affaires they are necessitated to use so frequently that familiarity hath bred contempt Certain I am Sect. 44. that the best Expositors and some of their best friends otherwise leave them to themselves in that notion Strong holds saith Calvin the Apostle calleth Counsells and height lift up against God of which he speaks afterward but thus he calleth them properly and significantly For his intent is to glory or boast that there is nothing so fortified in the world but that he is able to throw down As if he should say I know how carnall men pride it with their swelling conceits how presumptuously and securely they despise me c. a Munitiones vocat confilia celsitudinem adversus Deum elatam de quibus poâ—tea loquitur sed proprie significauter itâ— appâ—llac Vult enim gloriari nihil esse tam munitum in mundâ— cui diruendo non sit pâ—r futurus acsi dâ—ceret Scio equidem quam superbiant suis ampullis humines carnales quam fastuose ac secure me contemnant c. Calv. in 2 cor 10. 4. Musculus is of the same minde about the same expression Of what strong holds saith this Authour the Apostle speaketh he presently declares saying casting down imaginations Some translate the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsels but it properly soundeth reasonings or ratiocinations He meanes the counsells of humane reasoning not sincere but corrupt in which especially Satan reignes amongst men And then cites Chrysostomes Exposition for the confirmation of his own Chrysostome saith he expounds it of the pride of the Greeks and the strength or power of their Sophismes and Syllogismes with more to this purpose b De quibus autem munitionibus loquatur evestigio subjungit dicers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertunt autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confilia Vox ipsa soâ—aâ— ratiocinationen Intelligit de confiliis ratiocinationis humanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed corruptâ— in quibus potissimum Saâ—an râ—gnaâ— inter homines Chrysostomus expoâ—it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muscul in 2 cor 10. 4. Besides whereas they most unworthily and contrary to all reason and without the least occasion given insinuate That he who will maintain from that Text 2 Cor. 10. that none but properly spirituall weapons are to be used against the strong holds of sin there is not the least intimation of such a thing in the Querie he wholly denies all civill punishment and all the exercise of the Magistrates sword against evill doers the cleare truth is that themselves by numbring whoredomes adulteries murthers thefts c. amongst the strong holds there spoken of are the men that dash their foot against this stone For if spirituall weapons be mighty through God to cast down the strong holds here spoken of and murthers thefts adulteries c. be some of these to what purpose is any civill punishment or what necessity is there of any exercise of the Magistrates sword against evill doers when there is any one meanes appointed by God which is MIGHTY through him to effect Sect. 45. that which is necessary to be done what necessity is there of any other of any more meanes to be added hereunto for the effecting of it Is it agreeable to any rule of Scripture or principle of reason to multiply meanes for the bringing any thing to passe
they are conceived be of doubtfull interpretation unto those who are so Sect. 10. deeply concern'd in them Lawes and Statutes wherein the precious lives and Liberties of men are concern'd ought not to be like Aristotles acroamatiques concerning which he said when he had published them edidi non edidi i. I have published them and I have not published them meaning that as he had set them forth few were able to understand them but to be plaine and transparent in their sense and meaning that even persons of meanest capacity may without an Interpreter see to the bottome of them Or Thirdly and lastly if by VVICKEDLY in their distinction they meane maliciously which the word seemes most properly to import I desire to know of them whom they will constitute or make Judges of this inward and soule-misdemeanour or what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Symptomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or signes they will Authorize as infallibly demonstrative of this malignitie For it is no wayes Christian or equall that the Saints or indeed any other sort of men should be deprived of their lives or precious Liberties upon what Interpretation of the Law either the Jurie or the Judge shall please to make But the case and condition of the Saints would be most deplorable upon such terms as these in as much as there are very few either Juries or Judges but being strangers to the worke of Grace inwardly hate this generation of men according to that with many the like saying of the Scriptures Marvell not my Brethren if the world hate you a 1 Joh. 3. 13. whereunto that of our Saviour himselfe also agreeth Because ye are not of the world but I have chosen you of the world therefore the world hateth you b Joh. 15. 19. Now it being the genius or property of this affection of hatred to desire and seek the destruction of that which is hated Quem quisque odit periisse expetit it were most sad with the Saints if they that hate them should have the Liberty of interpreting not onely their actions and practises as they please but also of the Lawes themselves too by which these are to be judged Thus then it fully appeares that the Distinction upon which the Syllogizers build their Answer to their first Syllogisme is by reason of the ambiguity and doubtfulnesse in one of the most signall and important terms in it altogether insufficient and null and in exactnesse of truth no distinction at all no more then a dish with an hole in the bottome of it is a dish or a man without a soule a man Miserable is the condition of those whose Faith Sect. 11. 12. must be pinn'd upon such sleeves as these There are severall other importune reasonlesse and false assertions Sect. 11. and suppositions made to support the said Answer and Distinction As 1. That he that shall but insinuate a reproach upon the Ordinance in such a phrase as this of making a snare for the destruction of the lives of men doth with the same hand or tongue cast a reproach upon ALL the punitive Justice that ever was or will be in the world a page 3. Certainly these Gentlemens Logick stood at their left hand in stead of their right when they advanc'd such a consequence or saying as this Doth he that insinuates it as a thing unlawfull to put an Heathen to death for asserting the principles of his false Religion cast a reproch upon the Justice which shall punish him with death for murther rebellion or insurrection Or doth he that insinuates it as a thing unworthy a Christian Magistrate or Judge to put a man to death for professing or affirming that for truth which he verily beleeveth to be so though indeed it be false cast a reproch upon such Magistrates or their punitive Justice who shall punish murther perjury incest or any the like sinnes committed against the light of nature and the knowledge of the perpetrator with punishments suitable to the respective natures and demerits of them It seemes that to sinne out of ignorance and with knowledge with Conscence and against Conscience are of one and the â—ame consideration and demerit with these men Oh England if thou sufferest thy selfe to be led by such Guides as these take heed of falling into the ditch out of which there is no rising againe Secondly the said Answer leanes upon the broken reed of this Sect. 12. supposition that the Spirit of Christ now should be contrary to Gods Spirit in the Old Testament if it should not justifie and allow yea and require the punishment of death under the Gospel for the violation of such Doctrines and Lawes as well of the first as second Table for the violation whereof this punishment was expressely appointed by the Authority of God then If the pens of these men were not intoxicated with the new Wine or Must of Presbyterie they would never utter such Atheologicall stuffe as this Was the Spirit of Christ in the New Testament contrary to Gods Spirit in the Old because he discharg'd a woman taken in adultery onely with this admonition Goe and sinne no more permitting none but such to stone her who were Sect. 13. without sinne a Joh. 8. 3. 7. 11. whereas the Spirit of God in the Old Testament appointed that both the adulterer and the adulteresse should SVRELY be put to death b Levit. 20. 10. Deut. 22. 22. Or because Christ prohibited calling downe fire from Heaven to consume those who refused to receive him c Luk. 9. 55. was his Spirit contrary to the Spirit of God in the Prophet ELIIAH by which he called for fire from Heaven to doe that sad execution and that upon personâ— of an inferiour delinquencie in respect of them at least as the tenour of the Histories compared together seems to import Or what reason can these irrefragable Doctors give why the Spirit of God in the Old Testament which is but one and the same Spirit with the Spirit of Christ in the New should not be at as much liberty to alter the punishments or penalties as the Ordinances of worship appointed in the Old Testament under the New Are the former so much more sacred then the latter that though these be changed yet those must of necessity abide for ever Is there nothing in that great dispensation of God by which he shooke the Earth also as well as the Heavens d Heb. 12. 26. I meane the sending of his onely begotten Sonne Jesus Christ in the flesh into the world was there no occasion hereby ministred unto God to vary from his ancient oeconomie of governing his Church and people as much as an alteration or change of some externall penalties amount unto But wee shall have occasion once and againe to discourse Old Testament matters with our new Masters before they and I part therefore for the present we leave them under the shame of this supposition
his being in London though it be never so true that there he is yea and that he hath inform'd Peter of never so many things It is not the ground cause or reason of any thing which necessarily furnisheth a man with the knowledge of the thing but the apprehension and knowledge of them and that in their relation of causality unto the thing So that the Vindicators are quite out in assigning the contrariety which is in the Opinions sentenced in the Ordinance to the manifest word of God together with their destructivenesse to the foundations of Christian Religion as a reason or ground why the makers of the Ordinance must needs CERTAINLY know them to be damnable heresies Fiftly whereas our Querie opponents talke with so much peremptorinesse Sect. 24. and importune confidence of a CERTAINE knewledge in the Ordinance-makers and consequently in themselves that the Opinions condemn'd in the Ordinance are damnable heresies I am halfe jealous from the aire of their confidence that Sect. 25. they understand not what they say nor whereof they affirme a 1 Tim. 1. 7. I meane that they know not or at least consider not what belongs to a CERTAINTY OF KNOWLEDGE in matters of Religion and the things of God It is a gracious and excellent degree of perswasion concerning the truth of the Gospel and much more concerning the Truth of particular Doctrines in it when men being called to it by God are made able and willing thereby to lay downe their lives for them or in confirmation of them If themselves have attained such a perswasion or knowledge of the Truth of Gospel-Doctrines as this they have cause to be thankfull and to glorifie God abundantly in this behalfe He hath noâ— dealt so with many of his children nor have thousands of Professors any such perswasion or knowledge of them Yet these Gentlemen may please to understand that such a knowledge of spirituall Truths which is sufficient to strengthen a mans hand to die for them may very possibly be farre from a CERTAINE knowledge of them Wee have read and heard of man 〈…〉 who have been enabled to die yea and have died for some Doctrines or Opinions out of that strength of perswasion which they had of the Truth of them which notwithstanding wee generally know were not true Now most certaine it is that there can be no CERTAINE knowledge of the truth of any thing that is false Therefore such a knowledge or perswasion of any Gospel-Truth which makes men willing and ready to die for it is no sufficient proofe of a CERTAINTY in this knowledge Which considered that opposition between a necessity of being Scepticks in Religion and a necessity of knowing some things certainly which our Answer-men make in the sequell of this part of their Answer gives no testimony at all either to their learning or understanding For no man I presume will call him a Sceptick in Religion who is so farre perswaded and confidenced of what he holds in it that he is willing and ready to die in attestation of the Truth thereof And yet as hath been said such a perswasion or confidence as this doth no wayes import a CERTAINTY of knowledge Sixtly It is the common Doctrine and Opinion of those Authors Sect. 52. which are generally by Protestants reputed Classique and Orthodox though mine owne Jugdement I confesse rather inclines another way that all other Arguments and proofes which Sect. 25. are usually yea or which can be brought to prove the Divinity of the Scriptures and the Truth of this Gospell are but Dialecticall and probable not demonstrative or conclusive without all feare of Truth on the other side or however not sufficient to perswade men to a firme assent unto them They onely allow the supernaturall and immediate worke of the Spirit * Atque hoc argumentum nempe Testificatio Spiritus Sancti c. ut est renatorum proprium ita solum corda eorum non solum de veritate Authoritate Scripturae sacrae convincit sed etiam persuadet ut assentiantur in eâ firmiter acquiescant reliqua omnia communia sunt etiam non conversis quos quidem etiam convincunt atque ora contradicentibus obturant sed SOLA NON PERSUADENT NEC MOVENT AD ASSENTIENDUM NISI INTUS TESTIMONIUM SPIRITUS SANCTI ACCEDAT Ursimus Catech. Proleg c. 4. Sect. 14. Haec cerâ—è à legentibus audientibus percipiuntur Sed ut cum fructu fiat verâ fide necessarium est ut suorum uniuscujusque afflatu Spiriâ—ls sui cor tangat ut veritatem Divinam in his Scriptis elucentem agnoscat ad quorum lumen alioqui ambulare non possunt qui spirituali caecitate detinâ—ntur donee Deus iis quibus verbum illud legitur aut praedicatur CORDA ILLUMINET sine quo Spiritûs motu Ecclesiae verae testimonium quod medium ad fidem utile etiam censemus sed neque unicum NEQUE SUFFICIENS prorsus esset inefficax Andr. Rivet Isag cap. â— Sect. 8. Quare quod piis hominibus sole clarius est illis qui sunt mentibus obtenebratis quavis est caligine obscurius Musc Loc. De sacris Scripturis Quare si nostrum illud credere Scripturae pendet à Spiritu Sancto quid obstat quò minùs conclâ—damus quod proposuimus Scripturae authoritatem quoad nos pendere à Spiritu Sancto agente in Conscientiis nostris Probatur jam minor Nemo câ—edit iis quae continentur iâ— Scripturâ Sanctâ nisi doctus à Deo At quicunque credit Scripturae credit iis omnibus quae continentur in eâ Ergo nemo credit Scripturae nisi doctus à Deo id est per fidem insusam Minor per se patet quia Scripturae credere in hac saltem controversiâ est eam habere pro verè Divinâ extráque omnem comparationis aleam Chamier Panstrat lib. 6. cap. 3. Sect. 2 3. Et posteà loquens de Augustino Sic bonus ille Pater propriá experientiâ didicit eam fidem quâ amplectimur Scripturarum Authoritatem esse à Deo NON VERO ACQUISITUM ALIQUID asserting and sealing up the Truth of both in the Consciences of men as an Argument of that Interest I meane as an Argument demonstratively and infallibly conclusive Is it then such an hideous or enormous supposition as these men desire to informe the world in thunder and lightning or is it at any such distance from their owne Principles to suppose that men may possibly not know CERTAINLY the great Truths of the Gospel to be Truths and consequently not know CERTAINLY that the opinions threatned with death in the Ordinance are damnable heresies Is there any thing more horrid or strange in such a supposition then there is in this that God hath not by the supernaturall infallible Sect. 26. immedate worke of his Spirit revealed and sealed up to the Consciences of many men the unquestionable Truth of the Gospel And is it any
the Ordinance doe nothing else therein that can be interpreted a desire to be called Rabbi then to charge men that they teach no other Doctrine then what the word of God holds forth and the Prophets and Apostles have taught a Pag. 7. Most unworthy men First there is not one jot or tittle of any such charge as this in the Ordinance 2. There is that in the Ordinance which was even now mentioned which in the strictest and most proper sence of the phrase is to compell men to call them Rabbi and this of no affinitie at all with the tenour or substance of such a charge And whereas it further addeth that if any Church-Censures be to be used for any matter of Doctrine this will be as much to force men to call them Rabbi as the Civill Magistrates making this Ordinance forces any to call them Rabbi I answer this assertion or comparison is true onely with this explication viz. when any Church-Censure shall be used for any matter of Doctrine without any sufficient account given by this Church of the erroneousnesse of this Doctrine unto the person or persons against whom the censure shall passe In this case Church-Censures for matters of Doctrine and the Ordinancecensures are much of one and the same consideration 3. As this Answer saith that for the proofe of the minor it is nothing else but a reiteration in other language of the former blasphemies against the Doctrine of God and Christ belched out in the former Querie and needs no other answer then that so say I of this assertion it is nothing else but a reiteration in fewer words of those truth-lesse reason-lesse sap-lesse sence-lesse imputations belched out against that Querie and needs no other Answer then what hath been already at large given to it But 4. And lastly This Answer is a most notorious Delinquent Sect. 33. against the truth in asserting that those that have any sence of Religion Sect. 40. know whether the Magistrate should recommend them or not those Doctrines viz. which are any wayes sentenced in the Ordinance for the Querie on which this Argument pretends to be built queries concerning all the Doctrines specified in the Ordinance to be the sacred Truths of God as being the KNOWNE PRINCIPLES OF CHRISTIANITIE and clearly to be proved out of the word of God Certainly there have bin and are thousand thousands in the world who have had as rich and deep a sence of Religion as our Anti-Querie-masters themselves who never esteemed either the Government of the Church by Presbyterie or the lawfulnesse of Baptizing Infants or the being of the Churches of England true Churches with many Doctrines more punishable by the Ordinance to be any of the known principles of Christianitie Nay did there any untill now even among those whose judgements stood for Church-Government by Presbyterie or that held the Churches of England to be true Churches ever assert these for the knowne Principles of Christianitie That N. B. ought to be Parson or Pastor of the Parish-Church of D or that M. N. ought to stand in the same relation to the Parish-Church of another D. are not these also the knowne Principles of Christianitie O Church or Churches of England be ye true or be ye false as you love the things of your peace look out better Oracles then such Teachers as these to consult with about the Principles of your Christianitie In their fourth Argument as likewise in their Answer to it they Sect. 34. take no notice at all of what the Querie honestly desired to remind them viz. of any dying themselves for the maintenance and defence of their Religion but onely of putting others to death for thâ—se ends I hope they do not intimate hereby that their lives are dearer to them then their Religion though other mens lives be not Well but how doe they prove that it is Christian to maintaine Religion by putting others to death though they know not it seemes what to say of maintaining it by dying themselves Their proof is that staple commoditie in the Classiqâ—e Trade viz. the Law of God in the old Testament which commanded false Prophets and Blasphemers and those that seduce to Idolatrie to be put to death But if I should goe about to prove that the man Moses is now alive by this argument viz. because he was alive under the old Testament should I not spread a table of mirth for these men Or if I should goe about to prove that such or such an habit is of the French fashion because it is of Sect. 34. the Spanish would they approve my Logique If they did I should scarce approve of their approbation And is there any better sinew in their reasoning wherein they prove a thing to be Christian because it is Jewish Yea but they were aware of this exception and way-layed it thus This Law of God given under the old Testament for putting false Prophets Blasphemers and seducers to Idolatrie to death is still in force even for the maintenance of Religion But how doe they prove this thus because the reason which God gives of such a Law is this that all the people may heare and feare and doe no more so wickedly Deut. 13. 11. The ground upon which this reason stands and must be made Orthodox if there be any such thing in it is this that whilst the reason of any Commandement or Law takes place or is in force the Law or Commandement it selfe grounded upon that reason must take place and be in force also But of how ill a compliance such a reason or assertion as this is with the Truth will sufficiently appeare by these parallels Abraham received the signe of Circumcision a seale of the righteousnesse of Faith a Rom. 4. 11. i. in the nature of a seale or that it might be a seale unto him and his posteritie of the righteousnesse of Faith But this end of Circumcision the sealing of the righteousnesse of Faith still takes place i. it is still necessary that the righteousnesse of Faith be sealed unto men Therefore Circumcision or the Law commanding Circumcision is still in force Take another God commanded the children of Israel under the old Testament to make them fringes in the border of their garments thoroughout their generations there is no such clause as this in the Law for putting blasphemers or Idolaters to death for the perpetuation of it and that they put upon the fringe of the borders a ribband of blue And that it should be unto them for a fringe that they might look upon it and remember all the Commandements of the Lord and doe them and that they seek not after their own heart and their own eyes b Num. 15. 38 39. But the end of these fringes and of the looking of them viz. the remembring of all the Commandements of the Lord and the doing of them and the not seeking after our own heart or eyes takes place and is still
in force under the New Testament Therfore the commandement which enjoyns them for such an end is still in force and consequently the Anti-Querists ought to weare fringes with a ribband of blue upon their garments If it be here answered and said it 's â—â—ue the Lawes enjoyning Sect. 35. Ceremonies or things typicall as Circumcision and fringes were Sect. 35. though the end of them still takes place and remaines under the New Testament yet the Commandements themselves and the Ceremonies or typicall things commanded are abolished by Christ but the putting of Idolaters blasphemers false Prophets to death are not Ceremonies or things typicall Therefore the Lawes injoyning these may remaine in force though the other be abolished and the rather because their end as hath been said remaineth But for Answer 1. Be it so that these latter commands were not abrogated by Christ though the Truth will appeare on the other side yet the Gentlemens reason urged for their non-abrogation is lame viz. that their end is still in force If this were a sufficient reason for the non-abrogation of a Law those other Lawes enjoyning Ceremonies would be still in force and as much un-abrogated as these their ends as hath been proved remaining in force as well as the end of these And these Gentlemen I make no question know by this time that they are in a Logique premunire in this argument as being guilty of treason against that soveraigne Maxime A quatenus ad de omni efficax est illatio And yet the truth is that if the continuance of the ends in force of those Lawes they speake of under the old Testament be altogether impertinent and insufficient as wee have shewed it is to evince a still-standing or a non-abrogation of the Lawes themselves I know not how to relieve them in this case nor where to finde a reason better colouring with such a supposition But 2. Neither is it such a Sun-shine Truth to say that the punishments enjoyned by God under the Old Testament were not typicall Certaine I am that the Apostle Paul having spoken particularly of severall punishments executed by God upon his people under the Old Testament upon the occasion concludes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. All these things or punishments befell them as types a 1 Cor. 10. 11 And as the common opinion I suppose of these Divines themselves is that the promises made unto the Jews of the Land of Canaan and externall happinesse and peace there in the Old Testament were typicall as well as literall carnall historicall whereas the promises made unto the Churches of God under the New Testament are generally more spirituall having lesse of the Earth and more of Heaven in them So if I shall say that the Sect. 36. threatenings or punishments also enjoyned by God then I meane under the Leviticall Law to be inflicted in his Church upon delinquents were more bodily and afflictive to the outer man then the punishments enjoyned under the Gospel and consequently were not onely carnall or bodily but typicall also and presignificative of those greater and more spirituall in the Gospel I say if I should reason thus à comparatis I beleeve I should receive no better answer to my Argument from my Classique Antagonists then I have done to my Queries in their Vindication For certainly the Analogie is savourie and Scripture-like that as God when he discovered and opened Heaven more then he had done formerly thought good to put more of it and of things relating to it and lesse of the Earth and of the things thereof into those promises of his by which he now intended to gather in the world unto him in like manner when he had discovered Hell also and the dreadfull terror thereof farre beyond all former discoveries that he should put more of it and of things relating to it and lesse of outward or bodily sufferings into those threatenings or punishments by which his purpose was to vindicate the Gospel with the Grace thereof from disobedience and contempt in his Churches Cutting off from his people under the Law is exchanged for casting out from his people under the Gospel And if the expression of cutting off be any where found in the Gospel it is metaphoricall and allusive onely to the usuall manner of dealing with or at least of threatening offenders under the Law being such a figurative expression as that wherein Beleevers are called Priests a Revel 1. 6. and their distributions or almes-deeds Sacrifices b Heb. 13. 3. There is this cleere reason why that Old Testament Law for Sect. 36. the putting of false Prophets Blasphemers and seducers to Idolatrie to death should not now be in force upon any such terms as it was when and where it was given because in all difficult cases that happened about matters of Religion the Jewes to whom this Law was given had the opportunitie of immediate consultation with the mouth of God himselfe who could and did from time to time infallibly declare what his own mind and pleasure was in them So that except those that were to give sentence in cases of Religion had been desperately wicked and set upon bloud and had despised that glorious Ordinance of the Oracle of God amongst them they could Sect. 36. not doe injustice because God himselfe was alwayes at hand to declare unto them what was meet to be done and what kinde of Blasphemer and so what kinde of Idolater particularly it was that he by his Law intended should be put to death Whereas now the best â—â—acles that Magistrates and Judges have to direct them in doubtfull cases abouâ— matters of Religion are men of very fallible judgements and every wayes obnoxious unto error and mistake Yea confident I am that the wisest and most learned of them are not able cleerly or demonstratively to informe the Magistrate or Judge what Blasphemy or what Idolatrie it was which was by God sentenced to death under the Law I cannot but think that they will for acquaintance sake be mercifull unto that Idolatrie and not vote with the old Law against it which yet the Apostle Paul condemnes and commands to be mortified Col. 3. 5. And for many other things or practises which are commonly called Idolatrie and so I question not voted by these men I must for conscience sake so farre be mercifull unto them as not to judge them neither sentenced by God to death in that Law And for that Blasphemie which was made punishable with death by this Law some of the Jewes restraine it onely to the naming or expressing of the Name Jehovah others of them extend it no further then to the naming of this and that other Name of God Adonaic I presume that our Anti-Querie-masters themselves doe not judge the naming of either the one or the other or both of these Names to be a Blasphemie worthy death no nor yet to be the Blasphemie sentenced by God to death under the
by corrupting the purity of the Gospell as by spreading Errours and Heresies in the Churches of Christ amongst the Saints c. There are severall circumstances in the Parable which cleerly restraines the sense and interpretation of the tares to false Teachers and spreaders of Errours and Heresies First false Teachers and corrupters of the purity of the Gospell were not found in the world till some while after that the Gospell had been purely and sincerely taught in the world as the tares were Sect. 73 not sown till some while after the sowing of the wheat whereas there were evill-doers of all other kindes in abundance at this time and before as hath been already said There were indeed false Teachers and corrupters of the truth in the Church of the Jews before and at the time when the Gospell was first published in the world such were the Sadduces Pharises c. and so there were Teachers of many vanities amongst the Gentiles in many places But the Gospell cannot properly be said to be corrupted with Errours or false Doctrines mingled with it first untill the Truth of it was declared and planted in the world Nor secondly by any but by those who professe it Secondly the tares appeared not till after the blade of the wheat was sprung up yea and had brought forth fruite * Mat. 13. 26. Nor were there any false Teachers heard of who corrupted the Truth of the Gospell untill the Apostles had planted the Gospell in the purity of it and made many proselytes to it in the world which our Saviour elsewhere viz. Joh. 15. 16. calleth a bringing forth fruite But evill doers in other kindes there were as many or rather more before the wheat had brought forth this fruite as afterwards Thirdly the enemy or envious man who is said to have sowne Sect. 73. the tares the Devill went his way as the parable saith when he had done this worke that is he did it slily and covertly he was not seen or observed when he did it nor till some while after Those false Teachers who mingled Evangelicall Truth with Errours and Heresies were not suspected for such at the first no nor discerned at all by very many professing Christianity either first or last viz. all such who imbraced their errours instead of truth and continued in them Whereas in Murthers Thefts Seditions Rebellions Treasons with many other kindes of impiety Sathan is apparant and to be seene as it were with open face Fourthly the gathering up of the tarâ—s endangered the plucking up of the wheat also with them In like manner if Magistrates or others shall be busie about plucking up Sectaries Heretiques Teachers of Errours c. they will be in continuall danger of plucking up the wheat also I mean godly men and children of the Kingdome First because many truly pious and conscientious men children Sect. 73. of the Kingdome may easily bee drawn into some unwarrantable Sect or opinion Secondly such opinions as expose those who hold them forth to the reproachfull names of Sectaries Schismatiques Heretiques c. and in this respect shall be sentenced and proceeded against by the Magistrate as erroneous and hereticall may well be the sacred Truths of God and the persons holding them forth unto the world the best and faithfullest of his servants Examples hereof were frequent in this very Kingdome in the dayes of Papall power Thirdly and lastly the very example of one kinde of Magistrate plucking up the tares as he calls tares in one place is very likely to occasion the like plucking up by a Magistrate of another spirit in another place of such as he calls tares who yet very possibly may be the good wheat Whereas if we speak of morall impieties and the workers of these as Adulterers Murtherers Oppressors Traitors c. there is little or no danger that the Saints at least not any considerable numbers of them should suffer by any proceedings of the Magistrate against these because First they are seldome given up to the committing of such sins as these Secondly because there are no other practises whether righteous or unrighteous that are any thing like unto these or wherein there is ordinarily any place for a mistake by men of ordinary understanding Thirdly and lastly neither can the example of any one Magistrate inflicting punishment upon offenders in any of these kindes in reason or likelihood of event occasion another Magistrate of what spirit soever to inflict punishment upon those who are not offenders in as much as all Magistrates are of one and the same judgement in this that morall misdemeanours and particularly those that were mentioned with their like ought to be punished Fifthly and lastly the tares are by the order and command of Christ to be suffered to grow together with the wheat untill the harvest But evident it is that Christ would not have murthers thefts adulteries and other morall misdemeanors to be left unpunished by the Civill Magistrate untill the last day because then he should carry the sword in vain and not be Gods Minister to execute wrath upon such as doe evill and so the Office of Magistracy would be quite taken away by such an interpretation Therefore without all controversie by the tares are precisely and determinately Sect. 74. meant false teachers and spreaders of errors in Religion and yet not all these neither though now we have not time to distinguish whom the Magistrate may suffer to grow with the wheat unto the harvest and yet have work enough for his sword and his Office stand in full force strength and vertue for the benefit and accommodation of the world But our Anti-Querists perceiving this Parable comming against Sect. 74. them and their bloody Tenet like an armed man against whom no resistance is to be made they wisely seek to divert the course of it another way and fain would perswade the world that the scope of it rather relates to the providence of God in the ministery of Angels then to the duty of the Magistrate this certainly is a new light hung out by the Gentlemen Presbyterians And because they could not much confide in such an empty speculation as this or think that it would ever passe the judgements of men with acceptation therefore through feare they betake themselves to the refuge of this darknesse That there is some obscurity in all parables to make them sute And because they would not willingly be disturbed in their way by this or any other Parable therefore they further give this prudent admonition to their Adversaries concerning Parables that they are not to be urged beyond their scope which they would have both them and all the world to presume is never to hurt or to indanger High-Presbytery Which also in effect they confesse in the words following which the errors either of their presse or pen or both corrected with as much skill and faithfulnesse as I can are these The scope of which Parable that
any matter of Religion But First doth the truth of any one proposition depend upon any mans ability to prove another to be true Certainly the minor which they deny may be true though no man can prove either that which they propose or any other proposition whatsoever The truth of propositions is independent though the manifestation or proofe of this truth be not Secondly what truth or colour of Truth is there in that hypotheticall If not in them then in no others Was there no Authority in the Apostles about matters of Religion or were they Civill Magistrates Or if their meaning be that in case Magistrates have no Authority in matters of Religion then have they none in other matters the connexion is still as loose and wilde as before and not so much as an eye of a consequence in it There is every whit as much sense and reason in this If a man hath no gold he hath no silver Or in this If a man hath not foure legges he hath not two But let us goe on with them and see how they prove the necessity of proving that which they propose to prove their minor untrue Forasmuch say they as there is no one point in Religion but hath been controverted by one or other who have had as much learning and gravity as others of the contrary opinion and by men of as much PRETENDED piety and conscience in their way as others except that of the Deity it self But First How doe they prove that there is no one point in Religion but hath been controverted by â—â—â— or other of equall learning and gravity with thâ—se of the contrary opinion Nay they had been worthy to lose all their Interest of Authority if they had so much as attempted to prove or argue such a position as this For confident I am that all the learning wit memory books in the world are not able to prove it For fâ—â—st who knows how many points there are in Religion but onely he that numbers the stars in the firmament of Heaven and knows the account of the Sands upon the Sea shore Therefore to say There is no one point in Religion but hath been controverted except that of the Deity is the saying of men that know not what they say Secondly who hath weighed in a ballance the learning and gravity of men so exactly as to be able to say these and these men are equall in both but onely he that hath weighed the mountaines in scales and the hils in a ballance * Esa 40. 12. Secondly whereas they adde and by men of as much PRETENDED piety and conscience in their way as others they goe on the other side of the way and baulk the Query which doth not speak of any PRETENDED learning gravity piety conscience c. but of such which are so in reality and Truth Thirdly Not onely the generality of their Rule but even the restraint or exception it selfe which they make is just matter of exception For certainly the point of the Deitie it selfe hath beene controverted amongst Philosophers and the names of some who maintained the negative as Diâ—goraâ— and others are to this day upon record in many writers Fourthly To say that there is â—â—â—â—â— point of Religion but hath been controverted c. is not onely a saying uncapable of any due probation by men but of an extremely improbable and importune import For who can lightly imagine that ever it was controverted between any whether men ought not as farre as is possible to have peace with all men or againe whether a man ought to love his neighbour as himselfe with twenty and ten more of like consideration which might soone be added But Fiftly and lastly suppose all that hath been opposed hitherto in this answer were admitted for Truth what tittle letter syllable word sentence is there to be found in it which so much as lookes towards a proofe of that conclusion against which it pretends viz that God neither in the 〈…〉 not in the New Testament hath given any 〈…〉 to the â—ivill 〈…〉 to â—â—kâ— aâ— exposition of any clause in the Lâ—â— cantravented 〈…〉 men of equall worth parts piâ—â—ie c. a matter 〈…〉 i â—abâ—e â—ith 〈…〉 or death This assâ—â—tâ—on which is the miâ—â—â— donied by them may well laugh at all the opposition that hath been 〈…〉 against it hitherto in the face to scorne But though he that went before was not Hâ—â—tor yet he that followes may be Achilles Well let us looke him in the face howsoever His physiognomy is this Yet itis â—â—idâ—nâ— that in the Old Test 〈…〉 ent God commâ—nded to punish with dâ—â—â—h false Prophets and 〈…〉 to Idolatriâ— and â—acrificers to Molâ—ch who all brought thâ—sâ— greatest matters of Râ—â—igion to â—â— contrâ—verted points High Presbytery hath all this while been beholding to Blasphemers false Prophets and seducers to Idolatâ—ie under the Old Testament for the support of his cause and Kingdome Here it seems Blasphemers are discharged from the service and Sacrificers to Mâ—lech entertained in their stâ—ad But let â—â— see how the cause prospers upon this new recrute of the Army which maintaines it All these false Prophets Seducâ—rs c. Sacrificers c. brought those greatest matters of Religion to â—â— controverted points First How shall we doe for an Antecedent to that Relative THOSE Here is a serving-man that wants a master What great or greater or greatest matters of Religion are THOSE which were brought by the Porâ—orâ— spoken of to bee contrâ—verted points Secondly How doe these Gentlemen prove or how doth it any wayes appeare that the wicked persons they speake of brought any of of the greatest matters of Religion to be controvâ—rted points Or if they did or could prove this Yet Thirdly They have a worse crow to pull still then that which iâ— to prove that they brought such matters the greatest matters of Religion to be controverted points between Priest and Prâ—est Scribe and Scribe between leâ—â—ned grave pious and consciencions men â—n both sidâ—â— I hope they will not goe about to untie the knot wiâ—h this diâ—â—onourable finger aâ—â—er â—â— false Prophets Seducers to Idâ—â—â—riâ— Sacriâ—â—cers to Mâ—lâ—eh for learned 〈…〉 conscientious men or of equall worth parts learning judgement conscience with those Priesâ—â— and Scribâ—â— who were of greatest â—â—â—inencie in these and opposed them in their judgements and wayes If they will affirme this they will doe it at the utmost perill of high Presbytery which is not like to thrive after such a defence If they will not affirme it let them confesse that they have said nothing hitherto to the purpose or point in Question But it may be they will yet digge deeper and finde the threasure at last They worke on thus But more then this we have need of more or else we are like Sect. 107. to have nothing Deut. 17. 12. he expresly commanded that even in all controverted points he that would not stand to the sentence of the Judge or