had never been made if the erroneous conscience gainsay 6. You did know the discipline of the Church of Scotland debars not all from the Sacrament except known unregenerate persons yee knew their Consistories to be hatefull to the common enemies why then did you swear to defend them against the commmon enemy since both to your conscience and the common enemy they are contrary to the word of God 7. You durst not give the first battle to Bishops Scotland gave it to them when your Grandees were as low as shrubs as feared as Harts 8. You hinder Reformation your Independents wrought with all their power there should be no Assembly and that no old non-conformists such as sound and learned Mr. Ruthband gracious and zealous Mr. Ash and others to bee members thereof and would rather have had Prelaticall Conformists in the Assembly then they You joyne with all the Sectaries who are against Covenant Government Confession of faith and Directory of worship retarded the proceedings of the Assembly we heard often in Scotland you wished Prelacie were gone if ye knew what to put in its place as if no Government known to you could fit England but Prelacy and that of the Reformed Churches were not so good 9. You would goe further on then we and be over Jordan but we had rather sit downe on this side of Jordan as go over with you for ye was not well over when yee set up at the Kings house Idolatrous bowing to Altars and the abjured Masse-booke and Familists Socinians Antinomians Seekers Arrians preaching Souldiers who teach as many Saints as many Christs and Gods manifested in the flesh and when these perverters of the right wayes of God were silenced by a godly Preacher at London they prayed woe with learning it opposeth all the wayes of God and is that a Reformation on the other side of Jordan which sends out Apostles to preach that are as blinde as Moles in the principles of the single Catechisme who know not whether there bee-one God and one Mediator Christ or millions of Gods and Christs yet these are the onely aâ—ointed ones It were good that such a Reformation were over Jordan and millions of miles beyond America CHAP. XXII The pretended Liberty of Conscience is against the Nationall League and Covenant and the Ordinances of the Parliament of England ingaged by Oath for a Reformation of Religion A Midst our greatest feares and the inlarged sorrowes of our heart for the calamitous condition of our dear brethren in England by reason of an unnaturall warre raised by a Prelaticall popish and malignant party tending to the destruction of the Kingdome subversion of Religion Lawes and Liberties we exceedingly rejoyced when the Lord mighty in counsell did lay in Sion the foundation of a hopefull building and stirred up the spirits of the Honourable Houses of Parliament to declare to the Commissioners of the Generall Assembly of the Kirke of Scotland their sense of Church government by Archbishops Bishops c. to be dishonourable to God by arrogating to themselves a preâ—â—minence and power which he had not given justly offensive to the Kingdome a great impediment to the growth of Religion and promising to remove the same desired for the obtaining of aâ— happy union with the Church of Scotland and other Reformed Churches abroad the Generall Assembly to send to the Assembly of Divines at Westminster some godly and learned Divines of that Church whereby an uniformity in forme of Church government might be obtained and tâ—ereby a more easie passage made to the settling of one confession of faith one Liturgie or Directory of publicke worship and one Catechisme in all the three Kingdomes and when for our faith fulnesse to our brethren in sending an Army to England to helpe them the enemy had wasted our land and we were given for lost and filled with the cup of astonishment of waters of gall and wormewood in our greatest midnight darkenesse it was to us the morning dawning of the flourishing condition of the Isle of Britaine when we did reap first fruits of that blessed union of both Kingdomes by that Nationall Covenant with the Lord the most high and of the three Kingdomes amongst themselves never to bee forgotten and when we received the Directory for the publicke worship of God throughout the three Kingdomes passed in Ordinance of Parliament in each Kingdome But now we are stricken with amazement exceedingly when we reape no other fruit of our expence of blood wastation of our Kingdome attendance on this Assembly four years but in stead of the nearest uniformity of the Churches of God in the three Kingdomes in Religion Confession of faith form of Church government Directory for worship and catechising a far more capacious and wide deformity in all these then there was before our taking of the Covenant yea or since Christian Religion came first into this Island When we see a licentious tolleration in one of the three Kingdomes of all formes and wayes of serving God established by Law and no limitation nor bordering provided to hedge in the fleshly and lawlesse exorbitances of men whose apprehensions and phancies of the one onely true God in three distinct persons and of his revealed will in his word are now by nature vaine superstitious Idolatrous blasphemous impure and devilish save onely a poore narrow and dubious circle of some few fundamentalls that may be and are by men of corrupt mindes changed in lyes and blasphemies We therefore the Commissioners of the Kirk of Scotland according to the trust committed to us are necessitated in the name of Jesus Christ the onely King and head of his Church and at the commandement and in the name of the Kirke of Scotland to protest and by these presents doe protest and declare against the said pretended tolleration as followeth 1 Such liberty is inconsistent with and repugnant to the word of God Deut. 13. 1 2 3 to ver 12. Rom. 13. 1 2 3 compared with Phil. 3. 2. 2 Joh. 10. where false teachers are câ—â—â—ed evill doers so Ezra 7. 23 24 25 26 27 28. Neâ—em 13. 15. 17. 21 22. 25. 30. 2 Chron. 34. ver 33 2 Chron. 15. 12 13. 16 17. 2 Kings 23. 5 6. 9. 20 21. Dan. 3. 29. Dan. 6. 26. 1 Tim. 2. 2. Revel 17. 12 16 17. Zach. 13. 1 2 3 4 5 6. Esay 49. 23. Exod. 20. 8 9 10 11. Levit. 20. 2 6. Deut. 17. 2 3 c. Exod. 32. 26 27 28 29. Numb 25. 1 2 3 c. Deut. 28. 18 19 to ver 22. Josh 22. 10 11 c. 2 God severely avengeth and plagueth breach of Covenant either with the Lord himselfe or men We therefore appeale to the righteous Judge of the whole earth whose dreadfull name is ingaged in this Covenant Nor can wee imagine that this Covenant is temporary for we swear to continue in this blessed union all the dayes of our life zealously and constantly Nor hath
the Lord instamped his divine Image of making just Lawes upon any nomethetick power of the most free and Independent Kingdome on earth so as the breach of lawfull promises Covenants Contracts which are against the Law of God of nature of nations should or can be the subject matter of any nomethetick power for God gives no power to make unjust decrees The pretended liberty is against the Articles matteâ— and ends of the Covenant a Parliamentary power interposed for the not punishing of deformity as touching many Religions must destroy the commanded nearest uniformity of the one only true Religion 2 Nor can they defend the one onely reformed Religion of Scotland commanding the Magistrate the Minister of God to use the sword against false teachers who give liberty to all Religions 3 Nor can the word of God bee our rule of Reformation except this rule be one and injoyne one only true Religion and forbid tolleration of all others 4 There can be no way so prevailing to promote cherish and foment Heresie and what is contrary to sound doctrine as for publique authority by law to permit it except wee would praise and reward such fleshly wayes 5 The Lord cannot be one nor his name one in both Kingdoms when by Law multitudes of names wayes and Religions are tollerated 6 Many Religions suffered must be contrary to the true religious liberty of Christian States and Churches when men are licenced to professe slavery and bondage to the efficacy and power of errour to beleeve professe and disseminate lies and blasphemies in the name of the Lord. 7 Many false wayes of religions doth in the Scripture argue a change of Gods for these that are no Gods which Heathens doe abhorre Jer. 2. 9 10 11. and a multiplying of Gods according to the number of each Sect and Societie Jer. 2. 28. and a manifest countenancing of Scepticisme of many Gods and of no God since then the Parliament not onely as Christian men but as a Parliament and as Magistrates have sworne the Covenant they must sweare each one of them to defend his owne Religion Familisme Arrianisme Antinomianisme which he beleeves to be the true religion and that as a Magistrate with the sword of God and so to oppose his fellow members with his Parliamentary power how then can the Parliament command others or ingage themselves to the Lord their God to indeavour the preservation of the one reformed Religion in Scotland that we and our posterity may live in faith and love for this is many faiths professedly different and that the Lord may delight to dwel in the midst of us and this is many Gods in the midst of us and that we shall indeavour the extirpation of heresie superstition prorpanenesse and whatsoever shall be found contrary to sound doctrine It is not every Parliament man who by law may be of any Religion oblieged by the oath of God to endeavour the extirpation of the true Protestant Religion since to him who is a Familist and Antinomian it is heresie and contrary to sound doctrine Are not Papists though known Papists to be Judges and Members of Parliament why should they be debarred for their Religion and they must by this oath indeavour the extirpation of Heresies and Hereticks that is of Protestanâ—s 8 The foresaid licentiousnesse is contrary to the indeavour to preserve the Rights Liberties of Parliaments and just power and greatnesse of the King now both King Parliaments and all Rulers have the sword committed to them to defend the Church against Seducers Wolves Hereticks false Teachers and by the sword are to stand against the violation of mercy righteousnesse and the peace of humaine societies and so against such as from meere grounds of conscience serve God in sacrificing their children to God promiscuous use of wives a part of the liberty wherewith Christ hath made us free community of goods robing the just owners of their inheritances and possessions because the word saith the meeke shall inherit the earth lying and denying of our Religion before men For should the Magistrate kil the father whose only conscience nothatred which is the only essentiall ingredient to make killing of our neighbour without lawfull authority that murthering of our brother which by the law of God and Man is punishable with death Deut. 19. 11 12 13. c. 4. 42. c. 19. 4. and the sword of the Magistrate not any hatred I say or desire of revenge towards his sonne whom he loves as tenderly as Abraham did Isaack presseth out of meere religious obedience to God to offer his sonne to God in a sacrifice he should not punish a murtherer but offer violence to the conscience of his father since the word of God condemneth this as false worship not as murther yea as superstitious adding to the Word and as wil-worship Deu. 4. 31 32. Jer 7. 30 31. 9 Divers Religions being contrary to Christ and the one truth of the Gospell of their owne nature raise fire and sword betweene brethren and the mother against the daughter in law and must be a seminary of factions and devisions which is distructive to the unity in our Covenant Micah 7. 5 6. Matth. 10. 34 35. Luke 5. Verse 51 52. Gen. 3 16. 10 By which it cannot be possible we should defend one another in this common cause of Religion except a reconciliation be made betweene the seed of the woman and the serpent 11 And many being of divers Religions must need give themselves to a detestable indifferency and newtrality as touching the Common cause of God Since it cannot be the common cause of God but of Sathan and of forcing conscience by persecution to them Many men yea it s the cause of God to many to hate and persecute the Gospell by this 12 By which meanes every man may resile from this blessed union and conjunction so far must he be from zealous and constant continuing therein all the dayes of his life for Parliamentary authority frees them to imbrace any new Religion contrary to the Protestant Religion 13 And to what Church Sect or Religious societie can the Christian Magistrate be a nurse-father by his office is it not to the one onely true Church of Christ that professeth the sound faith certaine the Scripture saith as the sonnes of strangers shall build the wals of the true Church so Kings shall minister unto her Esay 60. 10. And she must sucke the brests of Kings Esay 6. 16. which evinceth that Kings as Kings are by their Office to doe some princely and royall acts of justice and favour for the good of the true Church and true Religion then must either the King by Office be indifferent and newtrall to all other Religions and Sects which must be inconsistent with his duty as nurse-father to the Church Esay 49. 23. whose part it is that according to his place he take care that the children sucke not poyson for milke or he must be newtrall to all Religions except to
the onely true Religion though he himselfe be an Arrian or Socinian or of opinion that all Religions are to be tollerated by the Christian Magistrate in which regard it would seeme such are not capable to be Magistrates in a Christian society 14 Nor can the Magistrate promote Reformation against all lets and impediments No not heresie which is a worke of the flesh if both he may take and give licence to all under him to professe what ever way shall seeme good to the dictates of an erronioâ—s conscience 15 No Church can indeavour according to our Covenant for the power and purity of Religion if any Jezabel any that shall seduce and tempt the flocke or any of them to Idolatry or abominable Heresies or make defection to Judaisme to Familisme which denyeth as the Antichrist doth that Christ is come into the flesh if they purge not out such leaven and withdraw not from them and deny not to them lodging as the word of God teacheth us Revel 2. 14. 20 21 22. Tit. 3. 10. Rom. 16 v. 17 18. 2 Thess 3. 14 15. 2 Tim. 3. 1 2 3 5 6 7 8. Tit. 3. 10. 1 Cor. 5. 5 6 11 12. 2 Joh. 10. 16. Nor can we give a more publicke scandall and just offence to the best Reformed Churches with whom we are to endeavour the nearest conjunction and uniformity in Religion then to cry against both their doctrine and constant practise in that they teach a necessity of both Civill and Ecclesiasticall censures against ravenous wolves who spare not the flocke and cease not with Elimas the Sorcerer to pervert the right wayes of the Lord. 17. And we dare appeale to the consciences of our brethren in England when we did willingly enter in the Covenant of God to dye and live sinke and swim give our lives with and for them in this common cause of God if they did not conceive our downeright and ingenuous sense and meaning of the Covenant to be against all such pretended liberty of Conscieâ—ce for which cause sundry of them joyning with us as friends yet did refuse to take the Covenant or if by the liberties of the Kingdomes or the true publicke liberty or any like word they did understand liberty of professing Socinianisme Prolacy Popery Familisme Heresie or any thing contrary to sound doctrine or if they did beleeve their brethren who in the simplicity of their hearts did rather chuse to suffer affliction with the people of God then injoy their owne pleasures and peace for a season or that the honourable Honses had any such sense when in the returne of the Parliament of England p. 6 7. in their Letters and Declarations they invited us to joyn in Covenant to endeavour an uniformity of Doctrine Worship and Discipline with them which senâ—e if any had for we shall beleeve the honourable Honses invited not us to ruine our selves and the Reformed Religion with any such argument shall not the Lord search out such double equivocation and jugling in the sacred Oath and Covenant of God nor doth the word of God evidence to the consciences of men that there be some few fundamentalls in which Arrians Familists Socinians Seekers Arminians Anabaptists c. agree and that the Magistrate is to punish such as professe and teach false doctrine in these but in all these other points that border with these fundamentalls both magistrates and Church are to leave men to their owne conscience to waste and destroy soules as they thinke good without any controle except in such smooth rebukes as Eli gave to his sonnes or exposing of the word of truth to mockery after admonition an hereticke is not to be instructed at all by the word nor doe we by our doctrine more make the sword of the Magistrate a spirituall meanes as touching mens consciences by which they are converted to the sound faith as concerning the duties of the first Table and doctrine of the Gospel because the Magistrate punisheth false teachers then Libertines doe make it a spirituall way of converting soules from murthers rapes sodomies robbery lying to a sound conversation in matters of the second Table who doe hold that the Magistrate beareth the sword for punishing of murtherers adulterers and such as faile against the second Table for in either the sword hath no spirituall influence on the conscience nor is it any thing an ordinance of God for converting of heretickes but to hinder perverting of the right wayes of God and for our externall right walking as touching the outward man in all the duties of both Tables that we hurt not one another in civill societies This new liberty destroyes all that the Parliament hath done said suffered for the Hononourable Houses doe professe before the everliving God the safety of Religion Laws and liberties to be the chiefe end of all their counsells and resolutions also that Scotland had lovingly invited them to a nearer and higher degree of union in matters of Religion and Church-government which we say they most willingly embrace and intend to pursue The Honourable Houses declare they have for the just and necessary defence of the Protestant Religion his Majesties person Crowne c. taken up Armes and appointed and authorised Robert Earle of Essex to be Captaine Generall The same was the end of the Kingdome of Scotland Now can it be dreamed that the end of either Kingdomes united by Covenant and compact in this warre was to spend lives and fortunes for liberty or licence to many Religions or can any say but the intent of the Houses at that time was to oppose never to countenance and tollerate as now professedly they do Brownists Anabaptists Familists Antinomians Socinians Arrians Seekers and Libertines who are for all Religions should not we have had bowells of iron if in charity wee had not beleeved our brethrens words oaths proâ—essions The Honourable Houses ingage the whole Kingdome of England to take the Covenant by their Commissioners in a Treaty betwixt the two Kingdomes which Treaty was ratified in the Parliament of England and both Kingdomes agree that no meanes was thought so expedient to accomplish and strengthen the union as for both Nations to enter into a solemne League and Covenant and a forme thereof drawne and presented to the Convention of Estates and Generall Assembly of Scotland and the two Houses of the Parliament of England and hath accordingly beene done and received their respective approbation and I. Proposition It is agreed and concluded that the Covenant presented to the Convention of Estates and Generall Assembly of Scotland and sent to both Houses of the Parliament of England to their brethren of Scotland and allowed by the Committee of Estates and Commissioners of the Generall Assembly be sworâ—â— and subscribed by both Kingdomes 〈◊〉 most 〈◊〉 and conjunction betwixt them for their mutuall defence against the Papist and Prelaticall faction and their adherents in both Kingdomes and for pursuance of the ends
by Presbyterians to take the Covenant as the Author saith p. 258 How Independents swore to defend the Presbyterian government and with tongue pen and sword cry out at it as tyrannicall antichristian and Popish p. 261 Libertines make Conscience not the Word of God their rule p. 262 How appearing to the Conscience makes not the word of God to be the obliging rule but only as touching the right and due manner of 〈◊〉 obliged thereby p. 2â—3 Chap. 22. The pretended Liberty of Conscience is against the National League and Covenant the Ordinances of the Parliament of England ingaged by Oath for a reformation of Religion 265 Chap. 23. The place Acts 5. 34. to wit the counsel of Gamaliel discussed and found nothing for Libertie of Conscience Mr. Goodwins unsound glosse touching the counsel of Gamaliel Acts 5. p. 2â—â— Gamaliels argument proveth as strongly that murtherers and adulterers should not be punished as that men ought not to bee punished for their Conscience p. 28â— The Argument of Gamaliel owned by Adversaries rendreth all 〈◊〉 fundamentals of the Gospel uncertain and Topick Sceptismâ—â— all the most well setled beleevers p. 285 Gamaliels Argument doth conclude that we are not to oppose by arguments and Scripture any blasphemous way against the gospel 286 Immediate providence is not the rule of our actions 288 Chap. 24. Whether punishing of seducing Teachers be inconsisâ—â—â— with the meeknes of Christ place Luk. 9. 54 discussed The Lords not burning Samaria with fire from heaven Luk. 9. is no colour for pretended Toleration p. 288 The case of Elias calling for fire from heaven and of the Apostles much different p. 289 The meeknes of Christ being extended to Publicans Extortioners and Harlots doth as well conclude such ought not to be punished by the magistrate is that false teachers ought not to be punished by him 291 By places from the meeknesse of Christ Socinians labour to prove the Magistrate is to shed no blood under the new Testament 292 Christs not breaking the bruised reed would prove that Hereticks are gracious persons though weak in saving grace and lovingly cherished by Christ if the place Isa 42. Mat. 12. 19 20 help the adversaries p. 293 Christs meeknes not inconsistent with his justice ibid. Rash judgement condemned 1 Cor. 4. 5 6. is nothing for pretended toleration p. 294 That many through the corruption of their own heart render hypocriticall obedience because of the sword proveth nothing against the use of the sword to coerce false teachers p. 29â— Matters of Religion â—ught to be inacted by the law of Princes Christian Rulers that such as contravene may be punished p. 299 Lawes of Rulers in matters of religion 〈◊〉 only bind the outward man ibid. The false teacher is to be sent to the Church and Pastors thereof that he may be convinced before he be punished p. 297 Chap. 25. Whether the Rulers by their office in â—â—der to â—â—nce are to stand to the laws of Moses for punishing seducing teachers ibid. How judiciall Laws oblige to punishment 298 Judiciall Laws were deduced from the morall Law p. 299 True cause of War with other Nations p. 300 Two Kingdomes becoming one body by a religious Covenant if it be mutuall the one part may avenge the quarrell of the Covenant on the other in case of breach p. 302 The new Altar erected by the two Tribes and the half beyond Jordan Josh 22. how a just cause of war ibid. Christian Princes Laws against Errors and Heresies p. 305 As Constantine gave out severe Laws against Donatists so did Julianus the Apostate restore Temples to hereticks and granted liberty of conscience to them that so he might destroy the name religion of Christians as is before observed so Aug. Ep. 166. â—d Donat. 309 God only determineth punishments for sin ibid. The punishing of a seducing Prophet is morall 301 The punishing of seducing Teachers is an act of justice obliging men ever and every where p. 311 False Teachers in seducing others apprehend the hand of divine vengeance pursuing them as other ill doers doe and so it must be naturall justice in the Magistrate to punish them p. 312 The punishing of false Prophets is of the Law of nature ibid. Idolatrie is to be punished by the judge and that by the testimonie of Job c. 31. who was obliged to observe no judiciall law but only the law moral and the law of Nature p. 313 How the Fathers deny the sword is to be used against men for their Conscience p. 315 Church censures and rebukes for Conscience infer most of all the absurdities that Libertines impute to us p. 316 That there was an immediate response of Gods oracle telling who was the false Teacher is an unwarranted forgerie of Libertines 318 If Heresie be innocencie seducing hereticks ought to bee 〈◊〉 and rewarded 319 The Magistrate as a Magistrate according to prophecies in the Old Testament is to punish Seducâ—rs p. 〈◊〉 What Mr. Williams giveth to the Magistrate in Religion 〈◊〉 sufficient ibid. Christian Kings are no more Nurse-fathers Isai 49. 23. 〈…〉 true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines p. 〈◊〉 The mind of divers famous Authors touching the parable of the 〈◊〉 p. 〈◊〉 The parable of the Tares considered p. 〈◊〉 Mr. Williams holdeth that the Prince owes protection to all Idolâ—trous and bloodie Churches if they he his Subjects p. 32â— How the Magistrate is to judge of Heresie p. 329 A Magistrate and a Christian Magistrate are to be differenced 〈◊〉 can or ought all Magistrates to judge of or punish all Hereticks p. 330 Whether peace of Civill societies be sure where there is toleration of all Religions p. 33â— Peace is commanded in the New Testament no word of 〈◊〉 of divers Religions nor precept promise or practise thereâ—â—â—â— p. 〈◊〉 No ground for abolishing of judiciall Laws touching that point ibid Libertines give us heathenish not Christian peace under many â—â—ligions p. 3â—â— Chap. 26. Whether punishing of Seducing Teachers be persecution for Conscience There is a tongue persecution condemned by Libertines themselves p. 〈◊〉 Libertines persecute others for Conscience p. 〈◊〉 Libertines ought not to suffer death for any truth p. 3â—â— The Lords patience toward sinners in the old Testament no Argâ—â—â—â— of not coercing false Prophets p. 34â— Hope of gaining Hereticks no more a ground of sparing them then of sparing murtherers who also may be gained p. 345 Whether to be persecuted for Conscience true or false he a note of 〈◊〉 true Church ibid. No new Commandments under the New Testament p. 〈◊〉 They that suffer for Blasphemie suffer according to the will of God in Peters sense by Libertines way p. 34â— Chap. 27. Whether our darknesse and incapacitie to beleâ—ve and professe together with the darknesse and obscuritie of Scripture be a sufficient ground for Tolaration Our inabilitie to beleeve is no plan for Toleration p. 350 Preaching of the Word without the Spirit
endeavour the extirpation of Schisme and whatsoever shal be found contrary to â—ound doctrine c. be levelled onely against the Congregational men it was not faâ—re to draw them into a Covenant to destroy themselves It s disservice to the State to spoyle the State of so many Godly and brave men and seemes to be but the birth of that challenge against these men to bee the Sanballets and Tobia's of this present worke and is the highest breach of love Answ It is apparent the Congregationall men he meaneth are the Independents who would have their Churches gathered out of true Churches Who will not be called Schismaticks as if ensis and gladius were not one thing then this Author levelled these words against Presbyterians as the Schismaticks for where ever one Church is rent from another true Church one of the two is the Schismatick Church sure but the Author will not have Independents the Schismaticks then was it faire to levell these words in the Covenant against Presbyterians and draw them in a Covenant to destroy both their soule and body 2 The Congregationall men were not drawne but they came to another Kingdome with faire words to draw Presbyterians in a Covenant and said and swore to indeavour uniformity and yet practise this day multiformity of Religions and have put to the saile the blood of many gallant men in Scotland that so they may buy with their lives cursed Liberty of Conscience But will it not be bitternesse in the end 3. The Author hints at a story that fell out in the Assembly of Divines where I was witnesse Mr. Phi. Nye having sworne to endeavour the preservation of Presbyterian government in the Covenant was pleased in the face of the Assembly in the hearing of that renowned Generall of England for the time the Earle of Essex and many other honourable and noble persons to declaime against Presbyteriall government as formidable to States and free Kingdomes as of old some called Jerusalem the rebellious City and the Prelates the same way burdened the Generall Assembly of the Church of Scotland but Mr. Alexander Henderson a man for piety learning prudency and singular moderation from zeale not from the spirit of gall and wormewood as the Authour slanderously speaketh said they were the words of Tobiah and Sanballet to hinder the worke of Reformation now whether that worthy man spake what hath now come to passe let the godly Divines of the Assembly be judge 4. We know no service to the State done by these men but that they set up with the sword all the blasphemous and hereticall Sects and Religions that Th. Muncer or John of Leydon phancied contrary to the oath of God for they all professed they were for the Covenant many of them did sweare it with what conscience to perfome let Crumwel and others speake God will not be mocked which is such disservice to the State of England as cannot but draw downe from heaven the vengeance of the Lord and the vengeance of his Temple upon the land or was it fair when the Congregationall men did hide their conclusion of liberty of conscience would keepe that intended Idoll in the bottome of their heart and joyne in Covenant with Presbyterians and sweare against multiformity of Religions in words known to be contrary to the sense of those who drew up the Covenant contrary to sense and reason and the same words of the Covenant and now obtrude on us multiformity for uniformity 5. The Authour insinuates as much as not to give them liberty of conscience as a reward of their valorous fighting is disservice to the State But ingenuous workmen speake of their wages before they ingage in the work but to keepe up any word of liberty of conscience untill the worke bee ended and it come to disbanding is no fair bargaining but rather in plaine English either sell to us Law Liberties Religion and give them to us beside our arreares or we must be a perpetuall standing Army to governe England and manage Religion with the sword and to set up all Religions and destroy the Covenant and the Protestant faith and live upon the sweat of other mens browes The Covenant with a faire interpretation may be urged against Presbyterians and for the Congregationall way as well as otherwise The Covenant binds no man nor number of men to State or Church for their parts respectively to any paterne or degree of Reformation conformity or uniformity with other Churches but what shall satisfactorily to them and each of their consciences appeare to be according to the word of God and such a Reformation doe the Congregationall men desire pray preach endeavovr for and after in the pursuance of the Covenant as if there had beene no such outward Covenant obliging them would yee have men driven in droves to the Sacrament still and the pretious and the vile mixed and Idol-shepheards suffered and Bishops Courts and Consistories continued had these beene beaten downe had not we under God as a forlorne hope first given them battell how can ye say we hinder Reformation when we are for a further and purer Reformation your selves being judges you would â—it down on this side Jordan we would advance Siâ— you quiet if you will not helpe us as we helped you Answ When you of the Congregationall way that is of the Church way for none are Churches but you we are excommunicated and all else but your selves did sweare to endeavour the preservation of the Reformed Religion in the Church of Scotland in doctrine worship discipline and government which to your consciences and all the Reformed Churches is Presbyterian can the Covenant be turned against Presbyterians as well as against you 2. You write and preach that the government Presbyterian is Popish Antichristian more tyrannicall then that of Babel of Aegypt so all your way and particularly Mr. Burton in his conformities deformity and your Independents in the Assembly yet you did sweare to endeavour its preservation and all the Independents in both Houses spake against it as tyrannicall and have voted to clog it with Erastianisme I would beleeve Erastus if he had sworne to endeavour the preservation of it better then your oath I think Pagans would not sweare to endeavour the preservation of any religious way which with tongue pen lawes and sword they endeavour to undoe and extirpate see if distinctions will defend it against the common enemy and whether these words according to the word of God expounded by you will save you from the quarrell and wrath of God for a broken Covenant Passe over the Isles and goe to Turkey to America and see if such a thing as this hath been 2. The Covenant bindes no man saith he to any degree of Reformation but what shall satisfactorily appeare to each mans conscience to be according to the word of God 1. Then the Reformed Religion in Scotland in doctrine worship and government according to the word of
exprest in the said Covenant II. That an Army of the Kingdome of Scotland shall be levied forthwith c. Which Treaty is approved by each Parliament respectively and by the Parliament of England 1643. Novem 1. Now what ever power the Parliament of England hath in relation to England to alter make and unmake Lawes as shall seem most fit to the wisdome of the Houses yet they neither have nor can have power against the Law of nature and Nations to alter retract or breake their promise agreement faith and contract made with another Kingdome so that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome not by the Representative Kingdome or Parliament onely but by the collective or diffusive body of both Kingdomes in regard that the 〈◊〉 not between the Parliaments onely but between the Kingdomes nor can the Houses thinke it lawfull at that time to offer violence to the consciences of some which some now say is to force them to doe against the present judgement and light of conscience and unlawfull at this time to presse others for this is a Covenant as one faith well that is never to bee forgotten by us nor our posterity And the parties ingaging in this League are three Kingdomes famous for the knowledge and acknowledgement of Christ above all Kingdomes of the world that this Covenant tyes us to defend one another beside the words thereof the former Authour saith God hath wisdome to discover and strength to punish if our hearts he not upright to our brethren in this matter So do the Houses say Our purpose is to consult with godly and learned Divines that so we may not only remove governments by Archbishops but likewise settle such a government as may be most agreeable to Gods holy word most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad and establish the same by Law In the Treaty between the Kingdoms an 1642. the Scottish Army shall grant no tolleration for the Popish Religion The Honourable Houses must intend a quite other thing then pretended liberty when they according as they are obliged by the Treaty of both Kingdomes passe an Ordinance that the Covenant be taken throughout the Kingdome of England and Dominion of Wales and their names to bee returned to the Houses who shall refuse And an Exhortation is framed by the Assembly for taking the Covenant which was approved by the Houses and Printed by a speciall Ordinance to wit That no faithfull English heart be afraid to joyne with our Brethren of all the three Kingdomes in this solemne League as sometime the men of Israel although under another King did with the men of Judah at the invitation of Hezekiah 2 Chro. 30. And as Ezra and Nehemiah Ezra 10. Neh. 9. drew all the people into a Covenant without any speciall commission from the Persian Monarchs then their Sovereignes so to doe albeit they were not free Subjects but Vassals And the two Kingdoms joyntly declare that not onely Papists and Popish Recusants and Irish Rebels that are actually in Armes against the Parliament shall looke for no favour but be punished as Traytors but also all Newtralists all the ignorant and simple that were seduced or compelled to take Armes all of the Scotish Nation mis-led through private respects all dividers between the King and his Parliament if they would expect pardon and favour should speedily take the Covenant and joyn heartily and really in the defence of this Cause Nor can the examples of Ezra Nehemiah and Hezekiah be good Divinity then and bad now or the plea of not forcing the conscience be then weake but now strong except wee dreame that Parliaments by a Nemothetick power can alter divine truthes which wee are unwilling to beleeve of the Parliament of England Such a tolleration must thwart and crosse the professed sincere intentions of the Honourable Houses for uniformity and the advancement of true Religion out of which there will also undoubtedly result a most firme and stable union between the Kingdomes and contrary to that proposed end of the Covenant and of all our travels for Reformation which the Assembly of Divines testified at the special command of the House of Commons assembled in Parliament to be aimed at by both Kingdomes in this defencive warre in letters sent to the reformed Churches abroad in France Helvetia Geneva Wallacria c. what a letter most contradicent to that might they now write whereas this tolleration must be the sad scandalizing and sorrow of all Reformed Churches in the Christian world the joy and triumph of Papists the mocking and dispising of the wayes of Christ to Heathens within to Atheists round about the sadning of all the godly the condemning of our former wayes as acts of apostacy from God and rebellion and dis-loyalty to our Prince The Houses also declare if his Majesty had not denied his consent to a Bill for an Assembly of Divines they had long since manifested to the world their utter dislike of Brownisme and Anabaptisme As also that it is farre from their desire and intentions to let loose the reines of Discipline and Church Government and to let private persons and particular Congregations take up what forme of worship they please but doe hold it requisite there should be through the whole Realme a conformity to that order which the law injoynes according to the word of God We was invited to bee instruments of a glorious Reformation for a nearer union in Church-government against the common enemy in the Cause of God The Commissioners of England say the Parliament desires a nearer conjunction in forme of Church-government Directory Confession and Catechisme and utter extirpation of Prelacie the most effectuall and ready meanes whereunto is now conceived to be the stricter union and league between the Nations and our assistance of England by an Army It rejoyced the hearts of the Godly in the three Kingdomes when the Houses passed an Ordinance for the directory of publicke worship to be used in all the three Kingdomes and layed aside the booke of Common-prayers and burdensome Ceremonies upon a resolution professed to the world according to the Covenant to reforme Religion according to the word of God and the example of the best reformed Churches which was accordingly approved and ratified in the Parliament of Scotland if wee then turne backe againe from that begunne uniformity what doe wee also but pull downe and destroy what we have builded Especially since uniformity which we sweare to indeavour in our Covenant is cryed downe by Familists and Antinomians and all externall worship and profession of Christ before men as indifferent and all Religion retrinched into onely things of the minde and heart upon a dreame that the written word of God is not our rule
oblieging us but an inward law in the mind beyond all ordinances must regulate us now under the Gospell The Honourable Houses in rules and directions for suspending from the Lords supper enumerating most of the fundamentals doe by divers Ordinances evidence they are by law to bee punished who professe or teach contrary to these And in rules for trying of Ministers before they be ordained though thousands now are constant Preachers without any ordination at all the Minister must be one that is able to defend the Orthodox doctrine contained in the Scriptures as the Scripture saith 1 Tim. 3. Tit. 1. 9 10 11. against all unsound and erronious opinions especially those of the present age such as these of Arrians Socinians Arminians Anabaptists Brownists Familists Antinomians Libertines Seekers c. Where the Houses mention the great duty lying on them to settle matters concerning Religion and the worship of Almighty God and have continually before their eyes the Covenant which they have so solemnly taken and in pursuance of the ends of the Covenant have removed the booke of Common-prayer with all its unnecessary and burdensome Ceremonies and have established the directory in the roome thereof and have abolished the Prelaticall hierarchy by Arch-Bishops Bishops and instead thereof have laid the foundation of a Presbyterian Government in every Congregation with subordination to Classical Provinciall and Nationall Assemblies and of them all to the Parliament Both Houses of Parliament and the Parliament of Scotland agree that the Kings Majesty take or at least approve and ratifie the Covenant and that all the Subjects of either Kingdomes sweare it What then shal become of the Covenant shall it not be buried if a law passe it shall be voluntary to men to take it or not to take it The Honourable Houses ordaine That any preaching or writing or maintaining such errours as doe subvert any Articles of the true Protestant Religion shall be excluded from the Lords Supper and in case of refusal to compear before the Eldership or obstinate persisting in the errour shall be imprisoned by the Justice of peace till he submit to order The Houses give thankes to the Commissioners of the Kingdome of Scotland that the Lords of privy Councell do so farre respect the welfare and peace of England that they are pleased to second the desires of the Generall Assembly of that Church for unity in Religion and uniformity in Church-government in his Majesties three Kingdomes We cannot thinke the Honourable Houses would passe an Ordinance for an universall Fast through all the Kingdome to seeke assistance from God to suppresse Heresies and Errours except the whole land be injoyned to take the name of God in vaine if it were not the will and minde of the Houses to detest liberty of conscience especially since in the Ordinance they mention the wonderfull assistance of God since their engagement in the Covenant in which they are to endeavour sincerely really and constantly the Reformation of Religion in doctrine discipline and worship and the extirpation of Popery Superstition Heresie Schisme and Prophanenesse and whatsoever shall be found contrary to sound Doctrine And that they are resolved to improve the utmost of their power that nothing be said or done against the truth but for the truth Now by the utmost of their power they must meane their Parliamentary power of the sword committed to them as the Ministers of God for that is their utmost and highest power otherwise all private men are to improve the utmost of their power for the truth In the Ordinance for Reforming of the University of Oxford the Honourable Houses ordaine to punish those that take not the Covenant or oppose the execution of the Ordinances of Parliament concerning the Discipline and Directory The Honourable House of Commons say their true and reall intentions are and endeavours shall be to settle Religion in the purity thereof according to the Covenant Nor can the Parliament loose men from the oath of God nor put any exposition on the Covenant other then the words naturally hold forth nor can any one Parliament obtrude any Law interpretation of the Covenant on the subjects different from the true sense and genuine meaning conceived by the Parliament of the other Kingdome since it is not the Covenant of any one single Kingdome nor can we say without mocking of God and dallying with the oath of God that the Covenant was conceived in any such doubtsome equivocall and two faced sense so as each Kingdome may sweare it according to their owne sense and the one sense for or not against the pretended liberty of conscience the other for it And both Kingdomes esteeme the end of the Warres an abundant reward of all that we can doe or suffer in this cause to settle Religion and we have resolved and decreed never to lay downe Armes untill truth and peace be settled in this Island upon a firme foundation for the present and future generations Then what ever Kingdome shall resyle from the Covenant to a detestable liberty of all pretended truths as they breake with God so must they breake with men seeing the two Kingdomes are mutually and reciprocally ingaged to one another in the meanes and the end and they must looke that the righteous God shall avenge breach of Covenant and such apostacie from his truth with the saddest and heaviest of judgements that we or our fathers have heard of the rumour whereof shall cause our eares to tingle The Honourable Houses professe an union in doctrine discipline and worship to be a more strong bulwarke against the bloody practises of Papist and deceitfull errors of other Sectaries and more profitable use of the Ministery Other Sectaries can be no other then such as swarme and abound in the Army and Kingdome And this diversity of Religions by tolleration utterly weakens yea and dissolveth the blessed union betweene the Kingdomes For the Houses say Religion cannot be altered in the one Kingdome without the other and the Lord would not have put it in the hearts of both Kingdomes if he had beene minded to destroy us They acknowledge that Religion is the band and foundation of the safety and happinesse of both Kingdomes When therefore God suffers it to enter into our hearts to breake our Covenant with God and our Brethren the Lord hath a minde to disquiet the inhabitants of England so as the fierce anger of the Lord and his jealousie must smoake against them as fire The Reverend Assembly of Divines give their sense of this pretended liberty to be against the will and minde of God in his word FINIS CHAP. XXIII The place Acts 5. v. 34. to wit the counsell of Gamaliel discussed and found nothing for liberty of Conscience THe most of the strength of Master John Goodwins Argument stands thus Theomachia ser 2. 11. This doctrine or way is either of men or of God saith Gamaliel If it
who wasted Thracia and was therefore carefull that Ambrose should draw up a short confession yet did he except from the Toleration the Manichees the Phocinians the Eunomians But see codice prima lege Cunctos populos de sum trinit Martianus ibid lege 4. Synod Chalcedo Leo imperator cons 15. C. Const 17. Heraclâ—us Imperator const 1. de fide Justinianus Novellus 123. c. 32. Novell 137. c. 6. Honorius l. 4. c. 55. Eccle. Valentinianus l. 9. de Episc cler Novell 123. c. 18. Novella 123. c. 29. c. Le. const 87. Novell 131. c. 4. Eusebius Pamphil de vita Constan l. 3. c. 13. Surius tom 2. Concil c. 20. p. 362. Codic l. 1. Tit. de heret lex 2. 1â—6 Justinian codex l. 1. Tit. 4. de sum Trinit lex 2. Surius concil tom 2. p. 469 421 494. tom 2. p. 668 669 670. Socra Scholastic his l. 2. c. 37. Nicepherâ— hist l. 9. c. 4. Contur Magdeburque 4 col 558. So for his power to conveene Councels as the Nicen by Constanti Euseb l. 3. c. 6. Sozom l. 1. c. 17. Soâ—rat l. 1. c. 6. Ruff. l. 10. c. 1. Theodor. l. 1. c. 7. the Councell of Tyre by Constant Eusebius de vit cons l. 4. c. 41. Sozom. l. 1. c. 9. Theodosius elder made a Law of death against the Anabaptists and banished Euâ—â—mius Socrat. l. 7. c. 12. It is true Constantinus and Licinius as Eusebius tels us l. 10. c. 5. say in a Law now therefore we freely will and command That every man have a free liberty to observe the Christian Religion and that without any griefe or molestation he may be suffered to do the same But the practice of heathen Emperous is no rule 2. God opened their hearts to make these Lawes in favour of Christians 3. They had experience of the favour of God by the prayers of Christians 4. The Heathen Law in the Letter would prove that none should be rebuked or argued against whatever Religion he chose Maximius proclaimed That all men should use what Religion they like best Eus l. 9. c. 10. But 1. Maximius out of naturall pity because he had before persecuted Christians did this 2. Dioclesian and Maximianus tooke Churches from them he restored them hence followed peace till an 130. The Councell of Constantinople 1. by Theodosius senior Theodoret l. 5â— c. 7. Socrates l. 5. c. 8. The Councell of Ephesus 1. By Theodos junior Evagrius l. 1. c. 2. So Imperator Iustinus l. 44. ad Maenam Patriarcham de Monachis Monasteriis separandis de Episc cler Eusebius de vita cons l. 3. c. 25. Epistolam libella ad Synoda constitutionem The Bishops of the second generall Councell if there was any of them generall writ to the Emperour Theodosius We desire your clemency that you by your Letters would confirme the Decrees of the Councell of Chalcedon and command that it be ratified and established which he did See also Constantius his power prescribing to the Councels of Arimimon and Seleucea the subject matter they should treat upon and commanded ten of each Councel to come and give him an account of their proceedings Sâ—zomen l. 4. c. 6. Toeodosius and Valentinâ— command the Councell of Ephesus to send them some Bishops to acquaint them with the causes and motives of their deliberations Relatio Synodi Ephesinae quae est tom 1. concil The second Councell of Nice which some call the seventh Generall Councell relate the like to the Emperour at Constantinople Theodoret l. 5. c. 8. Zonaras tom 3. anat There be two edicts of the Emperours Valentinian and Martian confirming the Councel of Chalcedon so act 3. Chalc. to 1. Conc. all which say the Emperours de facto commanded as Magistrates Church-men to determine according to the word and corrected such as contravened And though Picus Mirandula saith well No man hath power of opinions so as if hee will he may have another opinion which though it may beare that opinions fall not under free-will yet the venting of them to others is to Mirancula a free act and punishable We know the Edict of Valeâ—inian and Martian of capitall punishment against Such as shall attempt to teach things unlawfull Let false teachers according to Justinian have no leave to live and dwel in Roman bounds saith Pametius Augustine saith Hereticks kill soules let them be afflicted in body they bring on men death eternal and they complaine that they suffer temporall deaths And why saith Augustine should Sorcerers find the rigor of the Law from Emperors and Hereticks and Schismaticks go free Constantius gave out Edicts against Hereticks as Eusebius saith h. 2. c. 27. And also made lawes of pecuniary fines and mulcts against them Honorius made lawes against Donatists of fining and of banishing preachers of Donatisme Martianus did the like The like saith Nazianz of Theodosius the great Banishment and other punishment the Emperours inflicted upon Arrius Macedonius Nestorius Futiches and their followers Which the Arch-Bishop of Spalato Mâ—de dominis granteth though he sayes Augustine excepteth capitall punishment for such saith he he will not have to be inflicted for the conscience which is a manifest depraving of the mind of Augustine who will have such punishment according to the quality of the fault inflicted on them as upon Sorcerers and Murtherers Let Augustine be considered in these and other places after hee retracted his too meeke sentence That they should not be punished at all Alexander Alexandrinus said Arrius and his followers ought to bee punished with excommunication and a curse Theodoret. lib. 1. c. 4. But for the point in hand the Christian Magistrate is tyed and obliged to these punishments to bee inflicted for morall offences that the Law of God hath ordained at least in nature I prove 1 That which is morrall and cannot be determined by the wisdome and will of man must be determined by the revealed will of God in his word but the punishment of a seducing Prophet that ruineth the soule of our brother and makes him twofold more the childe of Sathan than before is morrall and cannot be determined by the wisdome and will of man Ergo such a punishing of a seducing Prophet must be by the revealed will of God in his word The Proposition is proved 1. Because God only not Moses nor any other law-giver under him taketh on him to determin death to be the adulterers punishment Levit. 20. 10. And the same he determineth to be the punishment of willfull murther Exod. 21. 12. of smiting of the Father or Mother v. 15. of Man-stealing vers 16. of Sorcery Exod. 22. 18. of Beastiality 19. Of sacrificing to a strange God vers 10. And upon the same reason God only not any mortall man must determine the punishment due to such as seduce soules to eternall perdition For what reason can be imagined why God can be the onely determiner of such a
nor can an English Judge as a Judge judge of transporting of wines out of France or of crying down or up the worth of Monies within Scotland only the judges of France can and ought to judge of the former and that not as Judges simply but as â—â—th Judges of France and only the Judges of Scotland as they are such can judge of crying up or down monies in Scotland and upon the same ground Judges as Judges are not nor ought they as Judges to determine what Gospel truths are praise-worthy in order to civill rewards and what Gospel heresies are punishable for of these they are to determine judicially as such judges as Christian Judges who are hearers of the Gospel Though Christianitie adde nothing to the essence of a judge as a judge yet Christianity addeth something to the being and authoritative power of such a judge a Christian a Scottish an English judge this remaineth then true of a judge What a Judge doth as a Judge that all Judges may do for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what such a judge doth as such a judge as Christian as Scottish as English that all judges may not nor cannot doe So a Christian husband father master as Christian is to give Christian Counsels and instructions to his wife children servant but it followes not that all husbands all fathers all masters though heathenish and Pagan though they never head of Christ are to give Christian counsells and 〈…〉 to the principles of the Gospel to their wives sons servants So the Christian Prince not as a Prince simply but as a Christian Prince is to confer his royall authority in a politick and co-active way to promote the Mediatory Kingdome of Christ which all judges on earth are not to doe for these Judges only Psal 2. are to kisse the Son who hear the decree published Thou art my Son Psal 2. 6. for a Law never proâ—â—â—gated neither by heart ingraving neither by minister all publication can oblige no man as is cleer Rom. â— 12. Rom. 10 14 15. and 5. 13. Joh. â—5 22. Matth. 11. 2â— 23 24. Yet shall it not follow that the Christian Judge is a sub-mediator under Christ and subordinate as a Vice-gerent to the Mâ—diator for the christian Magistrate does not promote Christs Kingdome as the Minister of Christ or as representing Christs person for the Christian Magistrate is the Minister of God and the Vice-gerent of God now God as the Soveraign Lord hath a co-active power overall the Magistrate Heathen or Christian is his Vicegerent and the Christian Ruler may compell with the Sword all to serve the Son yet the Son as Mediator whose kingdome is not of this world sends not men out to promote his Kingdome with the sword Joh. 18 36 37. Mr. Williams civill peace is pax civitatis the peace of the citie Jer. 29. 7. Pray for the peace of the Citie which peace of the citie or citizens so compacted in a civill way of union may be intire unbroken safe c. notwithstanding so many thousands of Gods people the Jewes â—â—re there in bondage and would neither be constrained to the worship of the City of Babell nor restrained from so much of the worship of the true God as they 〈◊〉 practise as is plain in Shadrach Moshaâ—â— and Abedaego Daniel 3. in Daniel c. 6. who would rather suffer then deâ—ist from true worship or practice falsâ— So the 〈…〉 Papists keep the peace of their Townes and Cities safe and distinct where there is no spirituall and heavenly peace Answ All this is to prove that there may be no breach of Citie peace or civill peace where there are 〈◊〉 of sundry Religions But 1. the mans should remember there is a Christian externall peace which 〈◊〉 an 〈◊〉 providence can not be kept where there be divers Religions and sundry waies of worshipping Christ we beleeve our Saviour intendeth so much Mat. 10. 34. Thinke not that I am come to send peace 〈◊〉 earth I came not to send peace but the sword v. 35. For. I am come to set a man at variance against his father and the daughter against hâ—r mother Luke 21. 16. And ye shall be beâ—r dyed â—oth by your parents brethren kinsfolks and friends and some of you they shall cause to be put to death And what is the quarrell but divers Religions and waies of worship about Christ So Paul exhorteth to Christian peace Ephes 4. 3. Indeavouring to keep the unity of the Spirit in the bond of peace not because of contrary Religions and many Sectaries called the holy partie that are to bee tolerated in meeknesse and mutuall forbearance But v. 5. Because there is but one Lord one faith one baptisme and but one Religion whether Presbyteriall or Independent and since the Apostles and Christ in the New-Testament so often recommend peace and never once insinuate forbearance in diversitie of Religion and all the Apostles and Apostolike Church had but one Religion toleration of many Religions not being a part of the New Testament liberty where with Christ hath made us free as is the libertie from Ceremonies and righteousness by the Law that the foolish Galathians affected Gal. 5. 1 2 We conclude there is a Law against Toleration of many Religions not any repealing of that Law in the New Testament but divers Religions expressely forbidden as contrary to peace and foretold to fall out as sad judgements Mat. 19. 35. Mat. 24 24 Luke 21. 14. 15 16 17 18. 1 Tim. 4. 1 2 3 4. 2 Tim. 3. 5 6 7. 8. 2 Joh. 10. Affirmanti incumbit probatio Our Adversaries are obliged to give us precept promise or godly practice why a morall sin forbidden and severely punished in the old Testament should yet remaine a Moral sin in the New Testament and yet not be punishable by men or Churches yea Solomous toleration of the Idolatrous worship 1 Kings 11. provoked the Lord to anger yet his wives consciences should not have been compelled to leave off the worshipping of the Gods of the Moabites Ammonites by this way Rom. 14. 19. Let us follow after the thing that makes for peace saith Paul but Toleration of many Religions is contrary to peace if one of them be the only true way the rest are all false waies the mixture of the two contrary seeds the seed of the Serpent and the seed of the woman must be against peace and Paul exhorting to union and Christian peace thinks many Religions many Sects and opinions tolerated 1 Cor. 1. 10. to be just contrary to peace Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement Hence he seriously dehorts from Schismes and Sects whereas upon supposition of divers Sects all being godly we should have
name How doth this follow but that wee must put none to an Oath but such as are regenerate and wee know wil swear sincerely and not prophaine the name of God None then can bee witnesses under the New Testament to sweare but such as are regenerate where is this divinity warranted Or if it be because the substance of the Oath is sin in that we sweare to put to death the innocent and unrenewed we crave a ground for it in the word But we know no such Covenant or Oath But here if toleration of all Religions stand the Parliaments of both Kingdoms grievously sin in that they proclaime not an open liberty to the Masse to Jesuits Priests to set up Altars Temples the whole body of Popish worship and they ought to proclaime liberty to all Jewes to come and dwell in Britaine erect Synagogues blaspheme Christ for this is the Liberty wherewith Christ hath set us free by Libertines way Obj. Papists would cut our throats Jewes would destroy us and blaspheme Christ Answ No doubt they would but Libertines do ill that good may come of it in not acting lawfull liberty for Christ though the firmament should fall we are not to oppresse consciences force Religion abandon the Gospell liberty and meeknesse in gaining all to Christ in finding truth c. Obj. Henry the 7 Leaves England Papists Henry 8 brings all to halfe Papists halfe Protestants Edward the 6 stirres about the wheele to absolute Protestanisme Mary turnes about all againe to Popery Elizabeth againe sounds the Trumpet all are Protestants are not we even now making unregenerate men the subject of these nationall changes by a nationall Covenant Answ Does not this man lay upon the National Church of the Jewes a Church framed by the wisdome of God the like revolutions from Jehovah to Baal and the golden Calves from Baal and the golden Calves backe againe to Iebovah according as David Achab Ieroboam Ieâ—u Afa Hezekiah Manasseh Iosiah Ammon Godly or ungodly Kings came to the throne and God must so institute and procreat hypocrisie prophaining of the name of God domineering over and compelling consciences then at now onely subject to the Lord of spirits and his word by a sword of steele Whereas now as then hypocrits change from Religion true or false and backe againe in a circle as times blow faire or foule through the corruption of nature and this is not to be fathered upon that lawfull punitive power that God hath given to the Christian Ruler to coerce wolves and seducing teachers which power Kings whose breasts the Church should sucke often doe abuse to establish Popery and tyrannize over the conscience of the Godly and undo religion but both now and then Sophists may bring a caption ab accidente against any lawfull power What if murtherers Sorcerers Drunkards abound under unjust and loose Princes and when a just and watchfull Prince comes to the throne men out of hypocrisie return from these sins and again when another unjust King Reignes they return to their vomit is this against Nationall righteousnesse and Magistracy 2 Under all those Revolutions Christ had a Church professing the Protestant faith under gracious Kings and sealing the same faith with their blood under persecuting tirants so that change was never in the true invisible Church but onely in the scum and outside of the Church and the change came never from the pâ—â—itive lawful power rightly used but from the hollownes of the hearts of time servers or some weake men that denied their Master in an hour of temptation and repented again 3 By this Argument Mr. Williams wil give us no visible Church but the Church of Anabaptists consisting of sinlesse regenerated and justified men who are beyond the courtesie of the Law free grace and a Redeemer or pardon of 〈◊〉 Obj. An arme of flesh and 〈◊〉 of steel cannot reach to cut off the darknesse of the mind the hardnesse and unbeleife of the heart saith Mr. Williams A woolfe saith Dr. Taylor may as well give lawes to the understanding as bee whose dictates are only propounded in violence and written in blood and a Dugge in 〈◊〉 capable of a Law as a man if there be no christ in his obedience noâ— discourse in his choice nor reason to satisfie his discourse Aman cannot saith the Bounder beleeve at his own will how much lesse at anothers Who can reveale and infuse supernaturall nation and truth but the spirit Answ This strongly concludes that the understanding and wil cannot bee forced by the sword but must move a connatural way by the indictment of reason and nothing followes but that the internal and elicite acts of the understanding and will cannot be produced by external violence which we yeeld ye say that it involves a contradiction that the elicite acts of the understanding and will can be produced by external force but if masters of Logicke infer Ergo the Magistrate cannot punish a Seducer a false Prophet for teaching what his erroneous conscience dictates to him then we say this argument is against the Holy Ghost not against us and blaspheming Celsius Lucianus doe c. object the like against Moses Lawes as unjust and bloody and Scripture For 1 Whatever involves a contradiction in the Old Testament involves a contradiction in the New and contra then Gods Lawes in Deut. 13. Levit. 24. are contradictions to reason 2 Then God forced the understanding and will in their elicit acts in the Old Testament as if a Wolfe had given Lawes to the conscience of the false Prophet yea so a dog was as capable of a law as the false Prophet being forced by stoning both under the Old Testament and under the New stons were as hard weapons as steel swords to the Jewes as to us 3 Stones were as unable to cut off the darknesse of the mind and unbeleefe and hardnesse of heart of Iewes as a steele sword can prevaile with our hearts 4 None but the spirit of God could infuse supernaturall notions and truths into the mind and will of a Seducing prophet among the Jewes more then of an heretick among christians except Libertines think the Iewes had no need of the spirit of grace free will was stronger of old than now 5 They must say a Iew might have beleeved at his will or not beleeved and could have commanded his conscience which we cannot doe 6 The Law of God compelling conscience made hypocrites then or then forced men to beleeve against their mind and will as well as now 7 Carnal weapons then could have produced spirituall repentance saith and obedience but steele hath lost its spirituall vertue now but sure though the Jews administration was rough servile and harder and ours under Christ milder sweeter and easier Gal. 4. 7. yet were these Laws of Moses righteous but are not made milder as Socinians say the will and understanding were not then compelled to obedience but now led with
he erre from the sense of the Holy Ghost the Scripture is no Scripture if it be believed in a sense contrary to the Scripture to him who so believes and so his faith is no faith but a vaine night-phancie and seeing the word of God gives us but one faith and one truth and one Gospel if interpretations be left free to every man these Libertines gives us millions of faiths with millions of senses and so no faith at all Secondly They give us two decisions one made by God and another by the Church contrary to Gods that has no rule but every mans private judgement and free phancie as if the decision of controversies made by the Church in Synods which we suppose is not divided from that of Gods were some other thing then the decision of the Holy Ghost speaking in the word and declared by the Church in a ministeriall way and if it be any other than this it is not to be received nor a lawfull decision ministeriall of a Synod but to be rejected Thirdly if there be no need of a decision to expone the word because the word is clear if we wrong the word of God if we think our words are clearer that Gods it is true if we had eyes to see and apprehend the minde of God in his word without an interpretation then all ministerie and proaching of the Gospel is cried downe by this what have any to doe to expone the first principles of the Oracles of God to the Hebrews c. 5 â— or what need they teach exhort preach in season and out of season What needeth the Eunuch a teacher or Cornolius Peter or Saul Ananias to teach them had they not the Scriptures if Timothie the preachers that speake the word of the Lord to the Hebrews Philip Peter Ananias think their words clearer than the word of God they doe a great injurie to the word of God or if they beleeved their words were clearer than the words of Esaiah and the Prophets and they did that which was not necessary if they opened and expounded the Prophets and decided controversies for they should have acquiesced to the decision of God as it lyeth in the Scripture and not have preached but read the Prophets and left it free to the hearers to put on the words of Scripture what interpretation and sense they thought best Fourthly That no Confessions ought to be but in expresse words of Scripture shall free all one and consequently all Churches from obedience to that which Peter commands 1 Pet. 3. 15. Be readie alwayes to give an answere to every man that asketh you a reason of the hope that is in you with â—â—eeknesse and fear When Stephen Acts 7. and Paul Acts 26. were accused of heresie and speaking against Moses and the semple they made a confession of their faith not in words of Scripture but in deductions and necessary consequences drawne from Scripture and applyed to themselves and these in Nehemiahs time who wrote and sealed or subscrubed a Covenant did not write and seale the expresse Decalogne and ten Commandements 〈◊〉 the words of the Covenant of Grace I will be thy God and the God of thy seed but entered into a curse and into an Oath to walke in Gods Law which was given by Moses the servant of God and to observe and to doe all the Commandements of the Lord our God and his judgements and his statutes and that say they we would not give our daughters to the people of the Land nor take their daughters for our sons and if the people of the Land bring ware or victuals on the Sabbath day to sell that we would not buy it of them Nehemiah c. 10. v. 29 30 31 32 33 34. c. compared with Nehe. c. 9. v. 38. Which words are not a confession nor Covenant in expresse Scripture save that they are historically insetted in the Cannon of the Scripture by the Holy Ghost In which sense the law and decree of Nebuchadnezzar Daniel 6. And of other heathen Kings as Daniell 3. 29. 30. Ezra 1. 2 3. c. 7. 11 12 13 14. c. Are Scriptures but they are not the expresse words of the Law for there is nothing in the expresse Law touching the Sabbath of not buying ware and victual from the heathen of the land that Nehemiah speakes of which warranteth us to enter in the like Covenant and make the like Confession of faith to defend and stand to the Protestant Religion and that Christ was God and man and man in one person and that we shall not buy ware or victuals from the Anabaptist and Familists of England who trample on the Sabbath day though these be not expresse words of Scripture It is true Libertines say men have made Apologies and confessions of faith for their own defence as Steven and Paul but they injoyned not these by authoritie and command as a rule of faith upon others and wrote them not as a fixed standard of the faith of others and that warrants no Church to impose a faith upon others Answ 1. This will prove that as one man accused of heresie may publish a confession of his faith which may cleare his innocencie and the soundnesse of his faith to others and remove the scandall according to that of 1 Pet. 3. 15. And by the same reason Independents Libertines Familists Antinomians Anabaptists and all the Sects of England upon the same ground that the Albigenses went upon should by some Confession and Covenant give an account of their faith and hope with meeknesse and feare And what particular persons are obleiged to doe that Churches when they are slandered as unsound in the faith are oblieged to doe and so I looke at a forme or confession of faith as a necessary Apologie for clearing of the good name of a Church defamed with Heresies and new sects but for the imposing of this Confession upon others these others are either Neighbour-Churches or their own Members As concerning neighbour-Churches they have no Authoritie over them Yet may they declare that Familists who say Christ is not come in the flesh are the Spirit of the Antichrist and for these of their own Church if they goe out from them and separate to an Antichristian side after the example of the Apostles and Elders they may command them to abstaine from such and such hereticall opinions and after they have convicted them as perverters of souls proceed to excommunication against them as refusers to consent to the forme of wholesome words as may be prooved from Math. 18. 15 16 17. c. Rom. 16. 17 1 Thes 2. 13 14 15. And other Scriptures as Reve. 2. 1 2 3. v. 13 14 15 16 17 18 19 20. Now that it is not sufficient that they be put to subscribe a confession of faith in onely scripture words is cleare 1. because the Jews will sweare and seale the old Testament in their own sense but their sense makes the old
holding opinions that slow from meer conscience when they publish preach and print them from no principle but meer conscience not for gain or a morsell of bread or for preferment in the state or Armie To this I answer lay aside opinions and answer me this how the Judges that are for libertie of conscience are not to punish some words except they would be guilty of persecution to wit such as these the Trinitie is but a fiction Christ is no more God then another holy man Yea Christ was but an Impostor and yet they punish words and deeds of the same kinde that come from meere conscience The answer must be the former words are from meere conscience and the publishers thereof will swear they hold them as the meere inforcing light and judgement of their conscience But these other words and deeds which the Magistrate censures are not from meere conscience But I beleeve these that acted in the late controverted Parliament and by vertue thereof yea and many Godly men of them that are punished by the Judges and many of the Godly that fled for fear act from meere conscience and will sweare they did so act according to their sworn covenant and to prevent a new warre and that they did it neither for gain nor for preferment in State or Armie And if it were referred to the consciences of most of the Armie why they disbanded not when the Parliament commanded them but doe by their practices treat a warre to themselves and the land a judgement of God of all others the saddest when they have none to fight against but shadows and enemies of straw and hay I judge they would swear that they judged the charge of the Houses against their conscience and unjust and that they hold up warres out of meere conscience and to vindicate the oppressed subjects and for preventing of a new warre and not for gaine or preferment So the question is not yet answered why some externall actions of words and deeds comming from meere conscience without any carnall pretext as they will swear cannot be punished but violence must be done to conscience so the men persecuted and others that doe the like and speak the like from no principle but pure conscience without any carnall pretext as they will sweare are punished and yet neither violence is done to conscience nor the men persecuted for acting according to conscience and a sworn Covenant But they justly punished if acting from meere Conscience be the formall cause why men are not to be punished it should hold in all such acts 4. They seeme to me sick in the braine who hold that it is an act of love and charity in the Magistrate to restrain 〈◊〉 Socinianisme c. and to discountenance such seducers and yet bring arguments against all externall 〈◊〉 in matters of Religion or compulsion in generall a discouâ—â—â—nancing and a keeping of men from places dignities offices is the highest compulsion of penaltie you can devise What arguments fight against any compulsion of the Magistrate positive or negative doth fight against all If it be lawfull for the Magistrate as for all other men to doe all hee can for the truth as some say and the Magistrates invitations recommendation exemplarie profession generall tuition excluding coercing are all nothing but words these agree to all Christians as Christians and are nothing peculiar to the Magistrate the Magistrate as a Magistrate cannot request he must command as a Magistrate and all his commands if disobeyed are in order to the sword 5. The question is not whether Religion can be inforced upon men by the Magistrate by the dint and violence of the sword or onely perswaded by the power of the word Wee hold with Lactantius that Religion cannot be compelled nor can mercie and justice and love to our neighbour commanded in the second table be more compelled then faith in Christ Hence give me leave to prove two things 1. That Religion and faith cannot be forced on men 2. That this is a vain consequence Religion cannot be forced but must be perswaded by the word and Spirit Ergo the Magistrate can use no coercive power in punishing Hereticks and false teachers For the first we lay hold on all the arguments that prove the word preached to be the onely means of converting the soule begetting of faith and that carnall weapons are not able yea nor were they ever appointed of God to doing down strong holds nor can they make a willing people and Lactantius said well What is left to us if anothers lust 〈◊〉 thâ—t by force which we must doe willingly And that of Tertullian It is of the law or right of man and of his natural power what every man worships what he thinks he should worship nor doth the Religion of one either doe good or doe evill to another man nor is it religion to compell religion which ought to be received by wâ—ll not by force since sacrifices of worship are required of a willing minde In which I observe 1. Tertullian speaks not of the true Christian Religion which is now in question but of Religion in generall as it is comprehensive of both true and false Religion Because he speakes of that Religion which by the Law of nature a man chooseth and is humani juris naturalis potestatis but it is not of the law of man or naturall power nor in flesh and bloods power to chuse the true Christian Religion that election is Supernaturall saith Tertullian there and else where often as also the Scripture Joh. 6. 44. Math. 16. 17. Math. 11. 25 26 27 2. Religion is taken two wayes 1. for the inward and outward acts of Religion as seen both to God and man as Lactantius Tertullian and others say so it is most true Christians ought not with force of sword compell Jews nor Jews or Pagans compell Christians to be of their Religion because Religion is not begotten many by perswasion of the minde nor by forcing of the man Again Religion is taken for the externall profession and acting and performances of true Religion within the Church or by such as professe the truth that are obvious to the eyes of Magistrates and Pastors and thus the sword is no meanes of God to force men positively to externall worship or performances But the sword is a means nâ—gâ—tively to punish acts of false worship in those that are under the Christian Magistrate and professe Christian Religion in so farre as these acts come out to the eyes of men and are destructive to the souls of these in a Christian society T is even so not otherwise punishable by the Magistrate for he may punish omissions of hearing the Doctrine of the Gospel and other externall performances of worship as as these omissions by ill example or otherwise are offensiveâ— to the souls of these that are to lead a quiet and peaceable life in all godlinesse and honestie nor does it follow
that the sword is a kindly means to force outward performances for the Magistrate as the Magistrate does not command these outward performances as service to God but rather forbids the omissions of them as destructine to man for example a Physician commands fasting Pastors after the example of James commands fasting when judgements are on us the physician commands it in so farre as eating troubles the common societie of humours members and temper of the body and the Physician forbids eating so as he will have no more to do with the patient if he will disobey and so trouble the temper of the bodie which is the onely object the physician works on Pastors command fasting to be in sincerity for afflicting and humbling the soul under the mightie hand of God So the Magistrate forbids cutting of a veine or shedding of blood as a thing troubling the peace of humane societie yet his command is not a direct means of preventing diseases in the bodie of a subject and for healthie living But the Physician commands to cut a viene and to shed blood for health and to prevent a disease and sinnes neither against the Magistrate nor God in so doing so doth the Magistrate not directly command going to Church as a worship to God so as his commands have influence on the conscience as the Pastors commands have but he commands going to Church and hearing so as the omission of hearing harts the societie whereof God hath made him a civill and politick head in this latter sense must Lactantius Tertullian and others be taken otherwise these words the Religion of another does his neighbour neither good nor ill in rigour are not true the ill example of others in Idolatrie brings ill upon all the Church Deut. 13. 5. yea and the fierce anger of God v. 17. Again Laâ—â—antius saith false Religion cannot be compelled but he denyes not that Christians may punish blasphemies in true religion 2. he denyes we may propagate the Gospel among Pagans with the sword both which points we teach There 〈◊〉 saith he of force and injurie because Religion cannot be compelled the business is to be tranâ—acted by words rather than blowes that there may be willingnesse Let them enemies of the truth draw the sword or sharpnesse of their wiâ—â— if their reason be good let it be produced we are ready to 〈◊〉 if they teach nothing more cleare then that he speaks of the Pagans that would force Pagans worship on Christians we beleive nothing of their Religion whilt they are silent as we cannot yeeld to them while they rage against us let them imitate us and declare the reason of the whole matter for we Christians doe not allure as they Pagans frequently object to us but we teach we prove we demonstrate therefore none by us are kept against their will for he is unprofitable to God who wants devotion and faith and yet no man departs from us when the truth detains him But saith Celsus fol. 84. if in the time of Lactantius Christians killed men for their religion no man can doubt but Lactantius in these same generall words inveighs against Christians who would compell men to their faith against their will and that he abhorres the violence of ours against hereticks Answ These are of a wide difference to kill blasphemers and false teachers for spreading heresies and blasphemies and to compell them by warre and fire and sword to be of our Christian Religion As I hope to prove for the formers lawfull â—he later unlawfull It s true Lactantius speaks of all Religion true and false that we are to compell none with the sword to any Religion but he no where saith that the Magistrates may not kill open and pernicious seducers and false teachers who pervert others for the Magistrate is not to compell yea nor to intend the conversion of a pernicious seducer but to intend to take his head from him for his destroying of souls And Lactantius denyes Religion after it is begotten can be defended that is nourished and conserved in the hearts of people by the sword but by the word and Spirit Those are farre different tormenting and pietie saith he nor can violence be conjoyned with veritie nor justice with crueltie And again but as in Religion so also in defending of Religion they are deceived Religion is to be defended not by killing but admonishing others read by being killed not by crueltie but by patience not by wickednesse but by faith But here he speaks of defending in a hostile way by killing those that will not be of our Religion be it the Pagan religion and most develish not of defending the Christian professors from the infection of wolvish seducers by the sword of the Nurse-father of the Church who is to defend good men and to execute vengeance on evill doers For in all this Lactantius speaks of such a violence as is without teaching parati sumâ—s andire si doccant tacentibus certe nihil credimus But suppose some father were in that errour as Augustine was but retracted it though Augustine 〈◊〉 we may compell man to the faith yet 〈◊〉 of improper compulsion and of Donatists the such as are 〈◊〉 the Church whom he thinks the Magistrate on 〈◊〉 to punish which is not a compelling of the 〈◊〉 to the sound faith but an act of justice in punishing him for his 〈◊〉 of heresiâ—s to the perverting of the faith of others Upon these 〈◊〉 is Cyrilius saith Moyes Law is one and he Kingdom of Câ—â—â—t is wholly heavenly and spirituall and 〈◊〉 â—efore hath spirituall 〈◊〉 and spirituall armour and therefore a spirituall not a carâ—â—â— sword to punish the enemies of this Kingdom 〈◊〉 Christian men But he speaks of 〈◊〉 without the Church who as I constantly 〈◊〉 are not with warres and the sword to be compelled to 〈◊〉 the Christian Religion and therefore aâ—deth on the 〈…〉 did fight against Amorites Canaanites and 〈…〉 with 〈…〉 of iron but he speaks not of the Laws 〈…〉 24. and 〈◊〉 in which death was decreed for the false Prophet within the visible Church At 〈…〉 the fathers have 〈◊〉 with unsound Emperours who have tollerated 〈◊〉 Arrians and Jews but that is no law for us But the other point is that though these that are without are not to be compelled to embrace the true Religion it followeth nto that the Magistrate should not 〈…〉 Prophets or pernicious teachers such as Baals 〈◊〉 who openly 〈◊〉 the people of God to Idolatrâ—â— 1. Become the Magistrate cannot 〈◊〉 ought not to compell 〈…〉 lyars to be 〈…〉 it with their own as well as they must be such externally no more then he can compell them to inward fear love faith in God and to the externall performances 〈◊〉 But it doth not follow that therefore the Magistrate cannot command externall acts of mercie câ—â—astitie selfe-contentednesse and should not punish murther adulterie theft robberie perjurie for to punish these makes many
they disturbe not the peace of the Kingdome though they leade millions of soules to hell For upon this proposal suppose al England were truly godly the King might command the just contrary to what the Apostle John exhorts if he follow the consciences of the new Army CHAP. XIII Magistracy and perpetuall Lawes in the old Testament warrant the civill coercing of false Prophets Argument VII WHat the Patriarkes and Godly Princes of Israel and Judah were obliged to doe as Rulers and Princes and not as such Rulers who were priviledged types of Christ that all Kings and Rulers under the new testament are obliged to doe For quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what agreeth to Kings as such and to Rulers as such agreeth to all Kings and to all Rulers But Patriarkes and Godly Princes as Rulers commanded the putting away of strange Gods as Jacob Gen. 35. 2 3 4. did and the worship of the true God as Abraham Gen. 18. He being a Prince within himselfe So repenting Manasses 2 Chron. 33. 15 16. removed strange Gods and new Aâ—ers Asa removed Idolatry and Queen-mother for her Idolatry 2 Chron. 14. renewed the Covenant and commanded that who soever should not seeke the Lord God of Israel should be put to death whether small or great whether man or women 〈◊〉 is commanded because he tooke away the high 〈◊〉 and the groves as other godly Kings are blemished for not removing of them 2 Chro. 19. 4. Neverthelesse there are good things found in thee saith the Prophet Jehu Hezekiah removed the high places the images groves brazen Serpent restored the Passeover worship Priests And Josiah destroyed the high places groves carved and molten Images Idols and Altars of Baalâ—m the horses dedicated to the Sunne houses of the Sodomites Topheth Baals Priests 2 Chro. 34. Now that they did this as Princes not as priviledged types of Christ and that God requires this at the hands of king Charles when God shall establish him in his Throne to take order with Arrians Socinians Antitrinitarians Familists 〈◊〉 Anabaptists Seekers c. is evident 1. Their assertion that all the Judges and Kings were types of Christ even Jeroboam Jehu Ahab and the vilest of them is said not proved 2. That typicalnesse invested all these Kings with a power over the conscience 2. to convert men to God with a sword of steele 3. To punish Idolaters whereas they had none if they had wanted this typicalnesse the contrary being evident in Cyrus Artaxerxes Darius 4. That this typicalnesse made Jeroboam Ahab and such who sold themselves to wickednesse infallible to judge who were true Prophets and reward them and who were seducers to put them to death the contrary of which is cleare in Ahab and men of his stamp 5. Wee require any ground from the word that they were types of Christ 6. That the typicalnesse of the land made the head the King a type of Christ and not all the inhabitants types also 7. That the typicalnesse of the land made the King head of the Church and yet he might not offer incense but hee must be strucken with leprosie as King Vzzah was 9. That Church and State was one 10. That the King was supreme Church-Judge above the Priests that handle the Law and over both judicatures of Church and State 11. That they were all Prophets and by an extraordinary typicall power removed the high places killed Baals Priests all which phancies taken for granted lyeth between them and this That Princes now have nothing to doe with Christ and Religion more then Indians 2. That they did this as Princes of common equity by the law of Nature I prove 1. Darius who was undeniably no type of Christ to his great commendation makes a Law Ezra 6. 11. I have made a decree that whosoever shall alter this word let timber be pulled from his house and being set up let him bee hanged thereon and let his house bee made a dunghill for this and this is commended by the Holy Ghost v. 14. They prospered through the prophesying of Haggai c. according to the Commandement of the God of Israel and according to the commandement of Cyrus and Darius and Artaxerxes King of Persia And Ezra chap. 7. Artaxerxes saith v. 26. Whosoever will not doe the law of thy God and the law of the King injoyning obedience thereunto Let judgement be executed speedily upon him whether it be unto death or unto banishment or to confiscation of goods or to imprisonment And Artaxerxes was no type of Christ yet Ezra addeth in the next verse 27. Blessed be the Lord God of our Fathers which hath put such a thing as this in the heart of the King to beautifie the house of the Lord at Jerusalem If it stand good that patrons of liberty say he was not to blesse God for this he had cause to mourne that the heathen King being no type of Christ should intermeddle with that which belonged not to him to straine the tender consciences of men and to force Religion upon them with the sword for chap. 10. v. 7 8. this is set downe as a blessed decree which brought on an Assembly for putting away strange wives The like is clear in the decree of Darius Daniel 6. for worshipping the God of Daniel and of the King of Niniveb for a generall fast Jon. 3. and Nebuchandnezar Dan. 3. 28 29. 3. Typicalnesse sometime may be ground of doing what is extraordinary as Sampson killed himselfe and his enemies which he could not have done in ordinary but he was in it a type of Christ who slew more in his death and that most voluntary Joh. 10. 18. then in his life And Solomon as a type married the daughter of the King of Aegypt typifying Christ who joyned himselfe in marriage with the Church of the Gentiles but it is no good consequence the Kings of Judah being types did punish Idolaters therefore 〈◊〉 â—â—nishing of Idolaters was extraordinary For 〈…〉 the Ammonites and Philistimes and so did Joshua the 〈◊〉 as types of Christ who subdueth all our spirituall 〈◊〉 and makes the Gentiles his willing subjects but it followeth not that therefore Christian Kings may not 〈◊〉 Joshua and David in making warre with Nations that come against them in battell as these did against the people of Israel Josh 11. 26 27. Ps 2. 1 2 3 4 5. For sometime the ground of typicall actions is morall as Josephs brethren bowed to him by vertue of the fifth Commandement because Joseph was a Prince second to the King yet both â—ee and they were types for these that despised and sold Christ bowed to him sometimes the ground of typicall actions is an extraordinary impulsion and then they binde not to imitation as a man may not kill himselfe that he may kill his enemies to follow Sampson in that extraordinary motion of the Spirit in which he was a type of Christ But if there be no more but naked typicalnesse
and that there should be no Church censure contrary to Mat. 18 yea Christ does no where rebuke the Pharisees Scribes and Priests because they did not by preaching admonish and convince their fellows the Sadduces of that hereticall doctrine that the dead shall not rise and by this there should be not onely a Physicall tolleration and a non punishing by the Magistrate of all heresies but a morall forbearing and a no-rebuking no preaching against false wayes and so not onely Church-censures are taken away contrary to Matth. 18. 15 16 17. Revel 2. 1 2 14 15 16 20. But it is not lawfull for Ministers or teachers to write or teach against Iezabel and these that hold the doctrine of Balaam by this reason of the Libertines Nor does Christ command the Rulers of the people to punish the false witnesses that rose against him Nor does he rebuke Church or State for tollerating the Publicans to extort the people nor Caesar and Pilate for oppressing the people nor the Scribes and Pharisees for not preaching against Herods beheading of Iohn Baptist or Pilates mixing the Gallileans blood with the sacrifice Luke 13. ergo Ministers are to tollerate bloody Magistrates and not to preach against them The sixth Answer to elude these Lawes is If these Lawes binde us in the New Testament then must you not adde nor diminish from the Law Deut. 13. and so must the whole City inhabitants and cattle be put to the edge of the sword and devoted to a curse v. 14 15 16 17. which ye cannot say beares any truth under the New Testament except we say that Papists and their babies should be put to the edge of the sword and their houses and land they dwell in execrable Answ There are three different Lawes Deut. 13. one against the seducing false Prophet to v. 5. a second against any seducing person if it were brother or wife to v. 12. a third to the end of the Chapter of a City State or society that will defend a false teacher Now we argue not from the third Law but there is no warrant to punish the sonne of a false Prophet Idolater Heathenish or Popish or of wife or brother that tempt us to Apostacy and to follow false Gods yea or to hurt land house or cattle that belongs to them the sonne shall not beare the sinne of the father except God by a positive Law command it But the third Law upon which we build not our arguments at least as touching any ceremoniall part of it belongs not much to us for to gather the spoyle of such a City and to burne it every whit for the Lord as a cursed and devoted thing or place is clearly ceremoniall and typicall because now every creature of God is clean Rom. 14. 14 and so are all the victualls or meats of Heathens or Papists now and good and sanctified 1 Tim. 4. 3 4. and what God hath cleansed we are not to esteem common or prophane Act. 10. 14. and the like must we say of places 1 Tim. 2. 8. Ioh. 4. 21. Zach. 14. 21. and by proportion of all creatures the creatures cannot now be typically cursed and execrable as then Deut. 13. 16. 18. For the holy Land and every City was made by the Lord typically and ceremonially holy and a pledge of a Heaven when therefore a Seducer fled to any City from the Judge if that City would partake with him in his sinne and save him from the hand of Justice that City forfeited its typicall holinesse and it and all things in it the spoyle cattle and goods made accursed and to bee burnt with fire and all the inhabitants young and old put to the edge of the sword and that not under the noâ—ion of false teachers but as open Rebells against God his holy law and the Judge the Minister of God was to avenge that blasphemy and the morall part is this If the Army now on foot in England will against the Laws of God and man protect blasphemers and false teachers and save them from the hand of Justice and will reward countenance and promote Seducers of soules our humble opinion is that they render themselves obnoxious to the sword of the Magistrate But the punishing of infants and burning of the spoyle was a meer temporary typical law that doth not abolish us in the New Testament Now Libertines bring this as an argument We cannot put to death false teachers by Deut. 13. for then should we by that Law kill their children and cattle which consequence we deny as false and vaine For our Divines strongly argue from the morall equity and the Law of nature â—arâ—anting Joshua to make warre with the Canaanites in the Old Testament to prove the lawfulnesse of warres under the New Testament upon the same morall equity as â—osh 1â— 19 20. Those that refused to make peace with Isâ—â—â—l and came against Israel in battle against those Israel might raise warre by the Law of nature in their owne defence But such were all the Canaanites except those of Gibâ—on Josh 11. v. 19. 20. And this argument holds strongly in the New Testament if any as some Anabaptists doe inferre this is no good argument because if the major proposition were true then should we also kill the women and sucking children as the Lord commanded Saul touching the Amalekites 1 Sam. 15. and then should we destroy the cattle and burne the spoyle with fire for Joshua and Israel made such a war with Iericho c. and the rest of those Cities yea Israel destroyed them utterly and shewed them no favour Josh 11. 20. We with good ground deny the consequence because the warre with these seven Nations was warranted by the Law of nature but the warre tali modo to destroy utterly young and old cattle and all they had was from a ceremoniall and temporall law peculiar to the Jewes because God would have his Church neither inriched by their goods nor to make Covenants and marriages with them or to live in one society with them nor to see their groves lest they should bee insnared to follow their Religion and strange Gods CHAP. XVI Prophesies in the Old Testament especially Zach. 13. 1 2 3 4. 5 6. for punishing false Prophets vindicated WE argue from the Predictions and Prophesies in the Old Testament touching the Magistrates zeale under the New Testament especially that Zach. 13. 2. Also I will cause the Prophets and the unclean spirit to cease out of the land 3. And it shall come to passe that when any shall yet Prophesie then his father and his mother that begat him shall say unto him thou shalt not live for thou speakest lyes in the name of the Lord and his father and his mother that begat him shall thrust him through when he prophesieth 4. And it shall come to passe in that day that the Prophets shall bee ashamed every one of his vision when he hath prophesied c. That which
be onely a piercing meerly minatory by threatning and rebukes these doe not change the Prophet and gaine him to the truth as the Objector would imply for refutation in a doctrinall and instructing and teaching way only doth that no rebukes no law-threatnings doe change the false Prophet for threatnings and rebukes doe suppose the seducer seeth that hee seduceth and that he proprophesieth lyes which yet the false Prophet cannot see till hee bee convinced of the errour of his way and rebukes will not doe that But I would put to the Objector his owne quere is it fit to rebuke a man who can doe no other but publish lyes because he lacketh supernatural grace which would make him a true Prophet These words v. 6. What are those wounds in thy hands hold forth a visible and reall piercing through of the hands for some false doctrine hee hath preached according to the merit of his heresie then it must bee some other thing then a verball threate or a metaphoricall piercing through with words which are transient and not parmanent and visible as wounds and print of stroakes cicatrices in the hands so I cannot but think the Objector hath strained his light to find a violent exposition to elude the place It s true that Da. Chytreus and Melanthon acknowledge a confutation of errours by words but Chytreus in the same place on this text goeth farther they shall confute false teachers saith he as Asa removed his owne mother from worshipping of Idols But how 2 Chron. 15. 16. He removed her from being Queen because she had made an Idol in a grove This removing was not a morall confutation by words but a compulsory by royall authority which is essentially coactive and in order to the sword Deodate and the English Divines call it a representation of the spirit of knowledge and discretion but they adde and zeale in Christs true Church to discerne false doctrines and to oppose them how By not onely refuting them by the word but by censures of excommunication and rebukes The Objector might have read forward ver 6. One shall say if it appeare that he hath passed through the Churches discipline because he hath been a seducer hee shall confesse it and give God the glory approving of the Churches severity used for his correction The Objector as we have heard rejects ecclesiasticall coercing of false teachers as wel as civill Which Diodate and those Divines acknowledge nor doe they exclude the Magistrate as he doth he addeth Grotius a reconciler and an apostate and calleth the number of five very late writers the best expositers on the place of Zachary With his leave Calvin Gualther Piscator Junius Daneus five for five and twenty and twenty and foure as good many of them esteemed better have written the contrary I have not time now to levy Hoasts and Armies of writers But it s the Objectors best to bee silent of Divines and to quit the cause too for he sayeth nothing to a purpose But what Socinians and Sectaries joyning with Serveiur Castalio Minus Celsus Vaticanus Acontius Episcopius and the Belgick Arminians against Calvin and Beza hath said with favour of his learning twice better if they were translated into the English tongue Nor must wee with sharpe rebukes and piercing words like sharpe swords pierce through Hereticks for our Libertines tell us Christ spake words of hony and butter to apostate Samaritans and the servant of the Lord must be gentle Then must we not speake fire and hell to the Godly Saints to Paul Best to Tyndal that denyeth the Scripture to be the Word and blasphemeth the trinity and Independents though they persecute Presbyterians nurse them if they were Samaritans are so far from piercing the Familists Antinomians Enthysiasts through with piercing words that they advance them to highest places of dignity To this prediction I adde The prophesies touching Kings Those that are by office to bee Nurse-fathers to the Church to minister to her and lend their royall brests to bee sucked by her and as godly Kings are to praise the Lord as godly Kings are to bring gifts presents to Christ are to be wise serve the Lord and kisse the mediator and to bring their Royall honour to the New Jerusalem and by whom Kings reigne they and their Royall sword cannot be excluded from commanding the Priests Prophets and Teachers to befriend the bride and decor and dâ—â—â— her for her Lord and husband to give wholesome milke to the children as they would be rewarded of Princes as wel doers or punished as ill doers and would be protected from grievous wolves not sparing the flock nor can they bee excluded from all royall and politicke guarding of both Tables of the Law as if they were but fleshly Ordinances But such are Kings and Princes ergo c. Non is it my mind that Kings are sub-mediators or Vicars of Christ mediator as Erastiâ—â—â— dream but what ever Kings do in or about matters of Religion they do it in a politick way not as commanding the conscience but in order to civill and temporary rewards and punishments It s true Christianity addes no new Magistratical power to a King it being only a gratious accident without which a man may be a King yet it spiritualizeth the exercise of Royall power and Christianity is no accident of a Christian King but a Christian King kindly and as a Christian King is to serve Christ the Lord and to conserve with his royall dignity all Gospell-ordinances in an externall politick way and so he owes Royall service to Christ as such a King so graced of God and in this consideration he brings his glory to Christ and tutors the bride the lambes wiâ—e Justice is an accident of a man but not of a just man CHAP. XVII Places in the New Testament especially Rom. 13. for punishing of false teachers vindicated Argument XI THose who are powers ordained of God and a terror not to good workes but to evill and Ministers of God for good are revengers and to execute wrath on evill doers are Kings and supreame or governours sent by the King for the punishment of evill doers and for the praise of them that doe well are to punish all false teachers and such as ruine the soules of others and waste the Church But the King and all lawfull â—ulers Parliaments or others are such Rom. 13. 1 2 3 4 5 6. 1 Pet. 13. 14. Tit. 3. 1. Matth. 22. 21. And false teachers are evill workers evill doers dogges Phil. 3. 2. They rub the â—ontagion of their evill deeds upon others for those that receive them into their houses and bid them God speed are partakers of their evill deeds 2 Joh. ver 10. 11. then must such teachers be evill doers they subvert whole houses Divers answers to little purpose are given to this argument As 1. It is against the wisdome of God in governing the World to make
Magistrates judges of what is truth and heresie since the generallity of Magistrates yea of men are ignorant thereof and uncapable in questions of doubtfull disputation 2 Say that the Synod were equally divided whether Presbytery or Independence be the way of God or say the major part which is ever the worst determine amisse what shall the Magistrate do and the evill doer Rom. 13. cannot be he that doth evill without limitation or thinks evill but pro subjecta materia But he that doth evil whereof ordinary Magistrates heathen or Christian are competent judges which is manifestly of politicall consideration as that which is contrary to the light and law of nature as whoredome adultery murther theft unjustice sedition treason Answ 1. This argument is against the wisdome of God in appointing Magistracy as well as against us for there be a world of questions of doubtfull disputation what is according or what contrary to the light and law of nature in murther medicine usury polygamy incest marriage contracts false witnesse and these are so controverted yea and there be matters too hard in judgement for ordinary men between blood and blood plea and plea stroake and stroake Deut. 17. 12. no lesse then in matters of Religion and to erre in taking the life of a guiltlesse man in any subject is as great misgovernment as can be though I dare not charge God with it as the Objecter doth 2. When the Holy Ghost forbiddeth the Master of every Christian family and there must be a far larger number of heads of families then Christian Magistrates to owne a hereticke as a guest or to salute him 2 Joh. 10. and commandeth Christians not to eat with an Idolator 1 Cor. 7. 11. to reject an heretick Tit. 3. 10. to avoyd false teachers that creep into houses 2 Tim. 3. 5 6. and such as cause divisions contrary to the doctrine of the Gospel Rom. 16. 17 18. sure he supposeth they have knowledge to judge what is error and heresie what is truth otherwise he commands us to turne our backs on such as the blinde man casts his club May not one say This is against the wisdome of God in the government of Christian families and societies to interpose our judgement in doubtsome disputations to judge who is the hereticke and to be avoyded who is the sound beleever 3. The uncapability of Magistrates and most men to judge here is the want of infallibility such as the immediately inspired Prophets had then it s against the wisdome of God that we try the spirits and doctrines and beleeve them for if the generality of men let alone Christian Magistrates be uncapable of fundamentall truths they cannot judge them to be truths nor heresies except they be infalibly and immediately inspired by this argument it is then against the wisdome of God to bid any beleeve the Gospel but the Prophets and Apostles 4. The Magistrate being a Christian should see with his owne eyes and judge the Presbytery worthy of his politicke sanction and though Synods divide or erre the error and uncertainties of men that are accidentall to all Ordinances are no rule to Magistrates on earth and by this reason which hath as much force against preaching the Gospell as against the Christian Magistrates politicall judging when Ministers are divided and the equall halfe or the major part preach Arrianisme Socinianisme Familâ—â—â—e c. and the lesser number sound doctrine the Objecter needs not aske under which of their shadows shall the Magistrate repose for peace and safety I inlarge the question and let the Objecter answer under which of their shadows shall all their hearers repose for faith and establishment in the truth And I answer call no man Rabbi let Magistrates and others receive the truth in love and let him answer when foure hundred Prophets say to Achab goe to Ramath Gilead fight and prosper and one Michajah saith goe not left thou be killed under which shall Achab repose shall then Achab heare the voice of the Lord in no Prophet because foure hundred speake lyes or shall not foure hundred Michajahs declare the minde of God to the Prince because so many false Prophets speake the contrary 5. It s true Ill-doers here must be such as Magistrates generally may judge but not all ill-doers false Prophets or the like Magistrates as Magistrates are to judge ill-doers but it followes not that all Magistrates whether Heathen or Christian are to judge all ill-doers whether Gospel-seducing teachers or murtherers for there wanteth a condition in heathen Magistrates for the want whereof they cannot actually and in the capacity of heathens judge false teachers Arrians Socinians and the like not because they are not essentially Magistrates as well as Christian Magistrates but because they want the knowledge of the Gospell even as inferiour Judges are as essentially Judges in Israel as the Priests and the great Sanedrim at Jerusalem and may judge of their office between blood and blood but if it be a controversie too hard for them between blood and blood and the party be willing to appeale these inferiour Judges cannot actually judg that controversie but it must go to the Sanedrim Deut. 17. 12. 13. So a father as a father whether heathen or Christian and a Master of a family by his place the like I say of a husband a Tutor a Doctor in their respective places are by their place and relation to teach their children and servants the principles of the doctrine of the Gospel by these places Gen. 18. 18 19. Exod. 12. 26 27. Ps 78. 4 5 6 7. Joel 1. 2. Prov. 4 3 4 5. Eph. 6. 4. 2 Tim. 3 14 15. Deut. 6. 6. 7. yet while they are heathen fathers and heathen masters they neither can nor are obliged actually to teach any thing of the Gospel they never hearing of the Gospel are obleiged not to beleeve in a Christ of whom they never heard Rom. 10. 14 15 16. and those that Christ was never preached to are not condemned for Gospell-unbeliefe Joh. 15. 22. But for sinnes against the Law of nature Rom. 2. 12. 13 14 15. Rom. 1. 19 20 21 22. and the like must wee say of Judges whether heathen or Christian though in the state of heathenish they never having heard of Christ freeth them from an obligation of actuall punishing Gospell hereticks yet as Judges their office is to punish such but neither heathen Princes nor heathen fathers masters husbands tutors and teachers of Schooles are obliged to an actual exercise of all and every Magistraticall fatherly masterly maritall and tutory Gospell-duties toward their underlings and pupills if they live in a Countrey where they are invincibly ignorant of the Gospell if the Lord by no providence send Preachers of the Gospell to them And how shall they beleeve in him of whom they never heard And how shall they judge hereticks sinning against a Gospell of which they never heard Let no man stumble at this
him that knowes the heart not by Judges 7 To say the light and law of nature is the Judges only compasse hee must sayl by and that hee must punish no sinnes but such as are against the law of nature 1. It pulls the booke of the law of God yea the Bible out of the Kings hand that containes greater deepes then the law of nature can reach contrary to the word of God Deut. 17. 18 19 20. Deut. 17. 10. 11 12. For the King as the King should have the booke of the law with him on the throne to be his rule Deut. 17. 18. Josh 1. 8. 2. This rule hinders not but the King and Ruler may judge ill doers so farre as the light and law of nature will goe along with him Yet the Objector will be unwilling the Ruler take away the head of a seducer that should say and teach men with Caligula there is no God Chance made all and rules all we want not such blasphemous impostors as these But sayth the Objector by him that doth evill is not meant the spreading of errors or heresies 1. They had no reason to feare the Magistrate spoken of here Rom. 13. for spreading and publishing the most orthodox truths for they might without any danger at all from the Magistrate here spoken of have taught that the Roman Idols were true Gods They had ten times more cause to be affraid of the power of publishing orthodox truths as that there is but one God and the Roman Gods are dumbe Idols or speaking Devills 2. That doing of evill against which the Magistrate here spoken of IS THE MINISTER OF GOD to execute wrath is opposed to that subjection to higher powers ver 1. And of the same consideration with resisting of powers so sharpely reproved Vers 2. Then by it is only meant the doing of evill which was prohibited by the Roman lawes and edicts and no man resistes the power who lives in an orderly subjection and obedience to all their lawes now the Romans in their lawes never forbad the publishing of errour and heresies in Religion then doing of evill in spreading of heresies can be no resisting of the Roman powers and lawes Againe that doing evil ver 4. Is opposed to doing of good ver 3. Vnto which there is a premise of a reward promised even prayse from the magistrate 〈◊〉 the doing of good for which the Apostle undertakes they shall have prayse from the Roman magistrate was not the preaching and publishing the great and Orthodox truths of Christian Religion yea they were enemies to that good doing Answ All these leane upon a castle beyond the moone to wit that Paul speakes Rom. 13. of no powers but the Roman Magistrate and that hee is to bee obeyed at the onely minister of God and then having layd this most false and vaine ground he cryes out O England England make much of thy Scriptures but take heed of the glosses of thy teachers Which we may retort but this is an impious glosse For though Paul aymed at obedience to Magistrates even to persecuting Nero in things lawfull because some then as Anabaptists now said the Gospell freed Christians from subjection and obedience to lawfull Magistracy But I prove that the Apostle speakes of the Magistrate such as he is by Gods appoyntment and such as hee ought to bee whither hee bee Heathen or Christian and he speakes of a Magistrate in generall Now the Roman Emperor and Senate were not such powers in all their Government Lawes and Edicts as every soule should be subject unto For they made lawes in acts of the second Table and accordingly practised them with violence and unjustice to joyn not only house to house but not being provoked by any wrong Kingdome to Kingdome the Isle of Brittain and all the people of the world and in that every soule I conceive ought to be subject to supperiour powers If the Objector render this sense let every soule on earth be subject to the Roman Emperor Nero for he is the minister of God for thy good that is for the good and peaceable Government of all and every one that hath soules because hee would raise warre and tyrannically subject them all to him We wish England to beware of such glosses 2 Whatever people resisted the Roman Empire and their bloody Emperor Nero and others in all their bloody Edicts against innocent Christians for he is the Magistrate here spoken of sayth the Objector they receive not damnation not doe they resist the ordinance of God 3. The Roman Emperour and Senate in their Laws and Edicts were a terror to good workes not to evill they rewarded those that persecuted and killed Christians and those that shed the blood of innocent people that they might bee tyrannous conquerours of them and made them commanders in warre and hyred them so to doe then the Roman Magistrate as he actually governed and made neither Law◠nor Edicts against spreading of errors and heresies cannot be the Magistrate here spoken of 4. The Objector would be put in minde of the same Answer given to this place and others of the New Testament by the Anabaptists who say there is no warrant in the Old Testament that Christians should bee Magistrates because the use of the sword was then typicall and ceremoniall and this and all places of the New Testament doth command conquered Christians subjection to heathen Magistrates and not to raise Armes against them but warrants not Christians to take on them Magistracie because heathens should not be our patterne but the word of God 5. Most false it is and a begging of the question that evill doing is contracted and hampered in here to subjection to the higher powers that is to the Roman Laws and Edicts onely for it is opposed to the lawfull subjection due to the Parliament of England and to the King of Britaine and to all lawfull powers as well as to Roman Magistrates as is cleare for there is no power but of God and the powers that be are ordained of God and Paul speaketh of all Magistrates Christian and heathen that are lawfull Magistrates and commandeth subjection to every power Roman and Christian in the Lord. What Are there no powers ordained of God but Roman Magistrates Then may Anabaptists well say wee owe not subjection to Christian Magistrates by this text but onely to the Roman Magistrate who made no Lawes against spreading of heresies and when the Apostle faith Let every soule bee subject to superiour powers shall every soule by this text be subject to none but the Roman Magistrate I am sure the Reformed Churches and all our Writers argue that as many as have soules Popes Prelates and Roman Clergy ought to be subject by this text to the good lawes of the Christian Emperours and that all men none excepted neither Clergy as they call them nor others but are obliged by this Scripture and 1 Pet. 2. and Tit. 3. to give obedience
speake de genere singulorum or did those that took the Covenant speak or meane that tolleration of all these Sects and Reformation and nearest uniformity can consist or that he and all these had this sense under-hand of these words according to the word of God that is as Socinians Libertines Familists Antinomians c. expound the word of God If so we must justifie the Jesuits equivocation and their oaths with mentall reservation for the sense of Prelaticall men and of those that goe for Heretickes and Schismatickes now as then to wit Socinians Libertines Arrians Familists and the rest were knowne Heretickes and Schismatickes and their Socinian Arrian Familisticall c. sense of the word of God was excluded in the second Article of the Covenant in these words We shall endeavour the extirpation of Popery Prelacy Superstition Heresie Schisme c. by this Jesuiticall sense we all sweare we shall endeavour to be perjured and to reforme each mans Religion according to his owne sense of the word and whereas in former times it was beleeved that Christ was God-man We Familists sweare to reforme Religion in the three Kingdomes in that part and to teach and professe that every Saint is so Godded and Christed that there is as much of the fulnesse of the Godhead dwelling in every Saint as in Christ so that there be as many Saints as many Christs and as many Gods manifested in the flesh as there be Saints for since liberty of conscience was then not professed and was a point holden by no Reformed Church yea not by the Church of New England the best Reformed Church as this man saith but detested by all it was presupposed that the true sense of the word of God was against it and Independents who then did sweare the Covenant knew our minde and did sweare the preservation of the Reformed Religion in the Church of Scotland in doctrine worship and discipline against the common enemy and they knew Presbyteriall Government approves both of the censures of the Church and of the Magistrates sword against heretickes and therefore Turkes and Pagans would never have sworne a Covenant to endeavour uniformity in one Religion according to the word of God and after petition the Parliament to set up in England the widest multiformity that Sathan can devise and say they have sworne to endeavour the nearest uniformity in Religion and yet to preach and print and endeavour by the same Covenant and the word of God the rule of sworne Reformation the widest multiformity and that the Lord should be one and his name one in both Kingdomes and yet that the Lord be two or ten and his name that is the maners and kinds of Religions be two and twenty that Gods name may be divided amongst Socinians Arrians Familists Antinomians Anabaptists Seekers Antiscripturists Libertines Scepticks Enthysiasts Brownists Independentsâ— this is worse then a Popish implicit faith which we disclaim The other thing saith he left out which yet referres to all The Covenant is that hee that sweares shall by all lawfull wayes and meanes and according to his place and calling endeavour to performe the Covenant v. 13. to bring the Churches to uniformity and to extirpate heresie As for instance it is the godly Magistrates duty their place and calling to send forth Ministers to the darke places of the land and to set up lights to guide mens feet into the wayes of truth and peace and reclaime them from errors and he cannot be urged upon his calling to punish or compell gainesayers And the Minister is to doe it in his place by exhorting rebuking instructing but he is to goe no further he is not to deliver men up to judge and be an executioner Answ The words by all lawfull meanes and wayes which this man puts in Italian letters and says are left out by the Authour whom he refutes may soon be left out for they were never in the Covenant The man will defend the Covenant and apparently hath sworne it but I thinke he hath scarce read it for these words are not in the Covenant let him read againe Turpe est doctori cum culpa redarnit ipsum 2 He sweares to bring the Churches to nearest uniformity according to his place but when this man defends the tolleration of all the sects in England Socinians Arians Familists for he writing anno 1645 when above twenty sundry Religions in England came to the streets he excepts not one in all his Treatise but calls them all the godly party Saints Brethren the Godly and ownes them so in his preface and whole booke He must grant there is no uniformity in faith discipline worship by the word of God for if all these be Saints Godly and holy Brethren they have all one faith and are saved but let him tell me by the next if he can answer whether there is a nearest or any uniformity in faith worship and government betweene Presbyterians and Socinians Familists Antinomians and Seekers yet this man sweares to indeavour the nearest conjunction and uniformity amongst all the Saints who are to be tollerated but let him say if he hath in this case ingenuity or learning what nearest uniformity hee knowes amongst all these whether the Covenant should not obliege a Libertine to indeavour the widest contrariety and deformity of religious amongst these and to plead for forbearance of them all as he expoundeth it 3 But wee are saith he to indeavour by all lawfull meanes and wayes the nearest uniformity among the Churches and the onely lawfull way as he thinks is not by force but by rebuking instructing exhorting and by no weapons but onely by the word of God But since this Authour and all the Nation of Libertines goe upon this principle Religion is not to be compelled by force for we are not infallible and those whom we force as hereticks may be no hereticks for ought we know but as sound in the faith as our selves Then we have no faith nor any well-grounded perswasion of the word of God to refute them by the word and we refute them not of faith but sinfully and erroniously for they may be as sound in the faith as we our selves for ought wee know and this is a strong argument against morall wayes of gaining hereticks by the power of the word for if they may be sound in the faith and we the hereticks though we refute them by the word we may be perverting the right wayes of God and â—ight against Christ as Elimâ—s for Eliâ—â—s onely by morall wayes not by force or violence laboured to pervert the faith of Sergius Paulus and it is not apparent that Elimas was perswaded in his conscience that the Gospel Paul preached was the truth of God and so by no meanes lawfull or unlawfull by force or by the word of God are we to indeavour uniformity for our indeavouring is not of faith nor from the real grounds of the word but from meere opinions
changed Yet let not us go on with Egid-Coninck to say that if it was lawfull to make war with any nation for wrongs done to men how much more for injuries done to God for making of war is an act of Magistracy and so suppose some jus some power and authority that we have either by the law of nature to defend our life peace liberties or for avenging of such heineous inâ—uries done to the Nation as cannot in justice be decided but by the sword So that sin as sin or as greatest sinnes are not the just cause of war but sinnes as most distructive to humane society for which by the Principles of the Law of nature they may be convinced of fearfull breaches Now these that are Idolators the nations that worship God in Idolatrous way and being of a strange Religion worship a strange God though they doe the greatest injury to God that can bee yet in regard they being other nations as independent on us as we are on them and doe it not in order to the destruction of our of our paece liberty and lives we have not jus over them nor authority to make Warre with them except God gave us a Command to destroy them nor is this a good consequence we may by war revenge injuries done to men ergâ— far more by war may we revenge injuries done to God for war is an act of revenging justice that supposeth some authority given of God over such a nation as we come out against in war 2 Every just war is some way defensive in regard every act of Magistracy is an act of defending of the peace life and liberty of the society or the members thereof and a propulsion of violence by violence and this is the intrinsecal and of Magistracy to hold off unjust violence by just and harmelesse violence for if the life of a murtherâ—r be not taken away by the sword of a Magistrate he will still take the life of another man qui semel â—alus semper malus presumitur â—e that is once wicked is still presumed to be wicked except his wickednesse be restrained and to offend a nation or person that hath not offended us must be unjust violence and unlawfull war and to make war against a nation that hath worshiped a strange God and injured God and not us supposeth that we must instruct them of a wrong done to God by teaching them and instructing them in the true Religion for suppose they worship the workes of mens hands and worship Sathan as some Indians do and so by their own conscience may be convinced and so are inexcusable in foro Dei before Gods tribunal yet are they not so inexcusable in foro humano before mans tribunall as we can make warre against them till we informe and instruct them positively of the true Religion But they that shed our blood and invade our peace and liberties are by the Law of nature convinced and by demands of reparation made to them quickly silenced and need not to be instructed in the principles of the law of nature which are written in their hearts But it may be said What if that Nation will not be informed of the true Religion and will go on contumatiously to dishonour God and reproach the true God Shall we not upon a meer quarrell for Religion make war against them and avenge the injuries done to God and defend his truth no lesse then with the sword we defend our own lives and liberties I Answer there is not the like reason for God and nature have given to the strongest a jus and authority over oppressors to repel unjust violence with innocent violence but that we should force the true Religion on Idolators we have not the like ground except they did attempt to obtrude their false ways upon us and injure our soules for there is a vast difference between a people never receiving the true Religion and a people who have imbraced and submitted to lawes that have inacted the profession of the true Religion those that never professed the true Religion cannot bee compelled to receive it by the Sword of another Nation except they first subdue them in a just warre and be masters of them and they may educate the posterity of the subdued people and discharge the duty of parents to them and impose lawes on themselves to cast away the Idols of their fathers house and to learn the knowledge of the true God but they cannot make the not receiving of the true Religion the ground of a war for we read not of any such cause of war in the Scripture It is true God did command his people to destroy the Canaanites but Idolatry was not the quarrell Josh 11. 19. There was not a nation that made peâ—â—â— with the Children of Israel save the Hittites the inhabitants of Gibe on all other they tooke in battell 20. For it was of the Lord to harden their heart that they should come against Israel in battell that he might destroy them utterly and that they might have no favor but that he might destroy them as the Lord commanded Moses And those that they subdued in the Wildernesse denied them harmelesse passage through their Land It is true some Popish writers as Masius Cornelius a lapide Abulensis say if the Canaanites would have sought peace and imbraced the worship of the true God the Israelites would not have destroyed them but the Text Calvin and famous Papists as Cajetanus Swarez Gamachaâ—s and Augustine before them say plainly Israel made warre against them and Israel but defended themselves against the Canaanites Libertines say the teaching of the Gospell Mat. 28. and not the sword is a means to spread the Gospell so say we I see no warrant wee have to obtrude the Gospell in the purity thereof upon Papists in France and Ireland but we may lawfully avenge the blood of the people of God on Irish Murtherers who excercise extreame cruelty and Tyranny over persons and the Consciences of the Martyrs and the oppressed people of God amongst the Papists The question seemes harder when these of a false Religion in regard of their neernesse and vicinitie to a Kingdome professing the true Religion when as they may infect them or if they be in one Nationall Covenant and under the oath of God to indeavour the extirpation of all false religions and what is contrary to sound doctrin It is certain the Kingdom of Judah might justly have avenged the Apostacy of the ten Tribes from Davids house and from Jerusalem where the Lord had set his name for the worshipping of the Golden Calves if the Lord by his Prophet had not expresly forbidden them to fight against their brethren 1 Kings 12. And the children of Israel did justly attempt Warre against the two Tribes and the halfe because they erected a new Altar for worship as they conceived which was Apostacy from the Covenant of God and the true
Religion which they were to maintaine by the Oath of Joshua 22. 12 13 15 16. and to bring the wrath of God on all the Tribes as Achan did Vers 20 No doubt saith Calvin on the place They were angry with an holy Zeale for sayth hee on Vers 12. The Sword is not given to every man in his hand but every one according to his calling ought by this place manifestly and constantly to defend the true Religion And if the wrath of God came on all the people saith Calvin for the secret sinne of one man much more the people shall not goe unpunished if they dissemble the manifest Idolatry of many Piscator saith It was piety in the Tribes that they resolve to make warre with the two Tribes and the halfe for their defection from the true God Such was their Zeale say the Divines of England that they would rather hazzard their lives then suffer Gods true Religion to bee corrupted for God had ordained there should bee but one place for publique service and sacrifices and but one Altar Leviticus 17. 8 9. Deut. 12. 5. 7. 13. 27. Exodus 20. 24. Deut. 27. 5. For they were all in Covenant with one God and this was a Schisme and an Apostacy from the Church saith Diodat in which alone is the true service of God and the participation of his grace and Covenant So also the Geneva Notes approves the lawfullnesse of the Warre and the Dutch annotations To this accord also asVatablus Cajetanus Cornelius a lapide who commend this zeale and say all the twelve Tribes made but on State and one Church and Tostatus saith there was a necessity of making War with the two Tribes because the Law commanded it Deut. 13. Therefore they tooke not councell whither they should make Warre but they consulted touching the manner So agreeth Hugo Cardinalis So Masius So Sorrarius Lyra saith Warre should not be undertaken but upon a certaine and just cause especially against friend therefore they send Messengers to the two Tribes to try the cause of the new Altar Menochius Out of zeale they sent Messengers to try the crime of Idolatry and to bring them to repentance if not to make destructive Warre against them And Ferus They were readie if the two Tribes obeyed not armis dicernere 〈◊〉 decide the matter by warre Would God saith he there were such zeale in us and we see not one Altar erected but a number of superstitious Altars From this place it is cleere when a Kingdome or two Kingdomes are united together and confederate by the Oath of God in one Religious Covenant they become an Ecclesiastick body so as the whole may challenge any part that maketh defection and labour to gaine them and if they contumaciously resist they are with the sword to decide the matter lest wrath from the Lord breake out on the whole confederate body as for the sinne of one 〈◊〉 wrath came upon all Israel Nor can I well see what can be answered on the contrary except that that warre for the new Altar was undertaken upon judiciall and temporary warrants which do not binde us under the New Testament But this is said not proved that new Altar was not a heap of stones but if it had been made upon Religioâ—s grounds and for the service of God it had been no lesse than an Apostacy from that true Religion once delivered by God Then if the third part of Scotland and England should turne Apostates from the Religion once sworne after they had bound themselves in Covenant the question remaineth what should the State and Parliament doe in that case should they be indifferent beholders and not use the sword against such Apostates Swarez and others not without reason thinkes that Infidels that are not Subjects and not Apostates cannot be compelled to imbrace the true faith even though it be sufficiently proposed to them his reasons are there is no lawfull power given to the Church by Jesus Christ to compell such 2. It is no tradition of the Church 3. Those that are without cannot be judged but the truth is the sword is not given to the Church as the Church and in the spreading of the Gospell the Lord forbids the use of the sword It is true a Christian Prince may deny to Infidels liberty to dwell in his bounds See Weemes vo 3. Expos of the Iudiciall Law cap. 15. And Subjects may be compelled not to blaspheme Christ not to dishonour the true God with manifestly professed impieties for if Asa made a Law 2 Chron. 15. that they that would not seeke the true God should be put to death If that be temporary and judaicall then the Christian Magistrate is not as a Christian Magistrate or as a nurse-father Esai 49. 23. so much as to command any to serve Christ nor to rebuke any for blasphemies Sure this can be no part of the peaceablenesse of Christs Kingdome not to rebuke sinners But nurse-fathers and civill Tutors must do something for the defence of the truth from errors for Constantine the great closed the Temples of Heathen Gods to the end that heathenish Idolatry might be abolished as Euschius saith see also Ruffinus Iovianus and Nicephorus Iustinian made many Lawes against Idolators Before Constantine the great would pardon Arrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exacted an Oath of him that he should stand to the Nicen faith and he sware but dissembled So Socrates then Arrius was punishable by the Emperour So Timotheus Coloâ— Bishop of Constantinople under Anastius first Emperour was an Eutyâ—hen and cursed such as rejected the Synod of Chalcedon and before the Emperour cursed such as approved the Synod of Chalcedon so Theod. Anagnostes Petrus Mongus Bishop of Alexandria under Zonon the Emperour was an Eutichen then againe Orthodox a little after he rejected the Councell of Chalcedon a little after in an Epistle to Acacius Bishop of Alexandria he professed the sound faith and denyed that he rejected the councell of Chalcedon againe he rejects that counsell and the sound faith therefore Evagrius tels him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shoe for every foot a turne-coat and a time-server Ergo such hereticks beside that they have not been innocent and godly as Arminians say they feared the sword of the Magistrate But as touching the practice of Emperors and the Imperiall Laws for ratifying Church constitutions there be but too many of them as also for gathering Councels which proveth the coactive power of Princes Kings and Emperours over hereticks and seducing teachers Constantius I grant made a Law that some godly men should be tolerated ut paâ—em cum fidelibus iâ— qui errant he saith not hereticks pacis est quietis fruitionem gaudentes accipiant Eusebius in vita Constan and though the Emperour Grotian decreed Vt quam quisque vellet Religionem sequerentur That all Religions should be free he had much adâ— in warres with the Gothes
our Saviour and his Saints have drunke the same cup. Hence he citeth to no purpose Scriptures but two and fourtie in number of the persecutions to follow the Lords Disciples for the Gospel and that it is proper to the world to persecute and to the Saints to be persecuted and hated for righteousnesse and that such as are persecuted and 〈◊〉 â—â—sallow all persecuting for matters of Religion as the greatest stumbling block to the propagation of the Gospel must necessarily be the true Church and 〈◊〉 of Christ none else having a capacitie without Gods infinite mercie and dispensation of being ever hewed out and squared as members sutable to such a head contrâ—riorum eadem est ratio since the true Church must needs be persecuted that must needs be a false Church which persecutes the true one for though this false Church be persecuted likewise yet in regard it cannot be both true and false that persecuted Church must needs be the only true one which doth not persecute others but that the argument may be compleat and full it had much need for it is weak and unstable as water as in the mouth of two witnesses unto this evidence of reason Let me adde a Scripture proofe Viz. we brethren true Christians as Isaac was are the children of promise but as he that was born after the flâ—sh persecuted him that was born after the Spirit 〈◊〉 so it is now Gal. 4. 28 29. yet since it is better if the will of God be so that we suffer for wâ—ldoing then for evill doing 1 Pet. 3 17 howevâ—r these Ishmalites are powerful prosperous prevaile against us and have the world at will for the present yet let us comfort our-selves that God hath chosen the dispised and poore rich in faith c. We close this Chapter with their doom and ours neverthelâ—sse what saith the Scripture Câ—st out the bondwoman for the son of the bonâ—woman shall not be heire with the son of the free-woman so then we are not children of the bondwoman but of the free Gal. 4. 30 31. So of that sort is the heedlesse Quaerist to the Assembly of Divines If the Magistrate as a Magistrate have a power from Christ to punish such as he is perswaded in his conscience are erroneous and hereticall or because he differs in Religion from the Magistrate then Queen Mary and her Parliament did well in burning the Martyrs for differing from her established Religion Answ 1. The man as an Anabaptist citeth Matth. 5. 39. 40. Whosoever shall smite thee on the right cheâ—k turn to him the other Volkelius an arrand Socinian cryes down Lawes and Judges and all warres under the New Testament and maketh this a new Commandement not warranted in the Old Testament as if the hating of our enemie and revenge were commanded in the old and forbidden in the new Nay sâ—ith he what heavenly ravished and blessed Spirit will tell me what these Scriptures mean Mat. 39. 40. 41 42. as if none were heavenly and blessed Spirits that knew the meaning of the Scriptures but Volkelius Chellius Socinus and other Socinians and Anabaptisâ—s I answer Socinus and Volkelius are these blessed Spirits that can shew the meaning of these words and tender Lettice for your lips But see your Socinian dream and theirs refuted by Poliander and Joan. Peltius for Christ in the New Testament does no where contradict Moses Law nor refute Moses but he refuteth the false glosses which Scribes and Pharisees put on Moses Law For 1. Christ never saith It was said by Moses but I say the contrary But it was said of old by the unlucky Elders and Fathers of Scribes and Pharisees which these wretched Doctors and their sons said Eye for eye and thou shall not kill and thou shall not commit adultery As is cleare 1. Because loving of our Enemy was forbidden by Moses and in the Old Testament as in the New as I proved before revenge is forbidden Prov. 20. 22. Deut. 32. 35. Shedding of bloud is forbidden Gen. 9. 6. as well as by our Saviour Matth. 26. 52. 2. Because Christ saith Matth. 5. 20. I say unto you except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees he saith not except it exceed the righteousnesse of the Law of God commanded by Moses in the Old Testament Yee shall not enter into the Kingdome of Heaven And as Christ condemneth unjust anger so is it condemned aâ— murther and accursed in the Old Testament Gen. 49 7. 2 Chro. 28. 9. Daniel 3. 13. Prov. 14. 16. Gen. 27. 45. Est 1. 12. Prov. 15. 1. Prov. 19. 11. c. 27. 4. Eccles 7. 4. Esa 7. 4. Amos 1. 11. 1 Sam. 17. 28. 1 Sam. 20. 30. Prov. 14. 17. c. 29. 22. c. 21. 19. c. 22. 24. and forbidden in the sixt Commandement before Christ had that Sermon Matth. 5. And the forbidding of rash and sinfull anger is no new Commandement but more frequently condemned in the Old Testament then in the New And the like may be proved of heartlusting Prov. 6. 25. Lust not after her beauty in thine heart Gen. 6. 1. Job 31. 1. Jer. 5. 8. 2 Sam. 11. 2. Job 24. 15 16. Job 31. 9. All which places and many others in the Old Testament condemne lusting after a woman in the heart no lesse then Christ condemns it 3. Christ refuteth Socinians and Anabaptists Matth. 5. 17. Think not I am come to destroy the Law c. 18. For verily I say unto you till heaven and earth passe one jot or one title shall in no wise passe from the Law till all he fulfilled But if Christ oppose his new Precepts to the Law of Moses as Velkelius saith he must utterly destroy the Law of Moses and substitute a more perfect Law in the place thereof But Libertines as Joh. Baptist here would have heresie forbidden in the Old Testament and punishing of false prophesying commanded there But heresie must be Innocency and Righteousnesse in the New Testament and to be punished for false teaching in the old was to suffer for ill-doing but now in the New saith Baptist to be punished for false prophesying is to suffer for well-doing and he citeth 1 Pet. 3. 17. as if it were the will of God that Sectaries suffer for well-doing that is for Familisme Socinianisme Antmomianisme Popery Idolatry butchering of children to God as some Anabaptist Parents have done and for preaching Doctrine that eateth as a Gangrene 2 Tim. 2 for blaspheming and denying the Resurrection of the dead as Hymeneus did for he that suffereth for all these out of meer conscience suffereth for well-doing as Peter saith if we beleeve Joh. Baptist 2. But how shall Mr. Baptist prove Christ foretelling the Apostles should be persecuted for the preaching of the truth of God and the Gospel that these Apostles and the Anabaptists that now are must looke in like manner to be persecuted for the Gospel that is for Familisme Socinianisme all the
new Blasphemies now on foot in England are all these blasphemies the Gospel and whosoever suffer for monstrous heresies must they suffer as the Apostles did and must they lay claim to all the comforts that our Saviour hath bequeathed in his Testament to his Disciples who were to suffer for Christs sake and for righteousnesse then surely an erronious and a blaspheming conscience must be righteousnesse and to suffer for blasphemy and Satan must be to suffer for righteousnesse and for Christs sake for these Libertines say the Assembly of Divines teach Blasphemies Popery murthering of Saints for conscience So Baptist so Necessity of Toleration so Ancient Bounds 3. If such as are persecuted and disclaime totally persecution for conscience be the onely true Church and none but they then these Papists in England in the Reign of Queen Elizabeth who were onely persecuted in your sense of the word Persecution and wrote and petitioned against Persecution and totally disclaimed it are the onely true Church The like I may say of the Arrians in the Emperours times against whom most severe Laws and Edicts were made which to M. Baptist was direfull persecution and yet they totally disclaimed persecution for conscience and pleaded for Toleration So say I of the Arminians in Holland who alwayes plead for liberty of Prophesying and of Anabaptists and all the Sectaries in Germany when they first arose of the Familists and most rigid Anabaptists in New England and of all the vilest Sects Anabaptists Antiscripturists Socinians Familists c. in Old England Yea we may suppose all Papists Iewes and the most abominable Sects living where there are strict Lawes for the onely one true Religion to hold the opinion of totall disclaiming persecution for conscience for sure they are most capable of this opinion hence it shall follow that all these wretched Hereticks shall be the only true Church and body of Christ 4. This monopolizeth the nature and name of the true Church to onely Sectaries that professe they are ready to suffer for their conscience and doe totally disclaime persecution that is for liberty of conscience so this opinion shall be the only essential not and constituent form of the true Church and shall exclude the sound faith of all fundamentalls and the doctrine of the Law and Gospell The vilest Hereticks living holding this one Article of Baptists faith shall be the onely true Church and this opinion shall unite men and societies formally to Christ their head and yet it is no matter of faith except Libertines say none are capable of faith and salvation but such as hold this opinion Hence it must follow all these named Calvinists all the Reformed Churches all the Churches and Saints in New England all the ancient Brownists the old Non-conformists who all disclaimed toleration and licence of conscience must not onely not be the true Church but the malignant Church of such as professe that which they cal Persecution yea and since they detest and abhor liberty of conscience as Atheisticall All these Saints must be uncapable of saving faith and necessarily damned because being professed persecutors and totâ—â—ly disclaiming toleration they are in the judgement of this Baptist such as have no capacity without Gods infinitâ— mercy and dispensation converting them to such Libertinisme to be hewne out and squared to such a head as Christ for contrariorum eudem est ratio 5. Forme an Argument Mr. Baptist from your two Scriptures If to persecute for conscience be essentiall to such as are borne of the flesh and to be persecuted for conscience be essentiall to such as are born after the Spirit then to be thus persecuted and to disclaim totally persecution for conscience is an essentiall note of the true Church This Proposition can never be proved in your sense for to be persecuted for conscience that is for a well informed conscience which is sound in the faith of Articles of saving knowledge is indeed such an essentiall note and so we yeeld all but it is nothing for toleration but much against it but to be persecuted for conscience though erroneous and holding Judaisme Turcisme Arrianisme Papisme Familisme c. to be the true and saving way which is the sense of Baptist is no wise a note of such aâ— are born after the Spirit not doth any place of Scripture by the thirteenth consequence prove the same for Isaac was not persecuted by Ishmael for his erroneous conscience The Text sayes no such thing except Baptist make Isaac an Heretick and a false Prophet If Ishmael persecuted Isaac for his conscience which yet Baptist cannot prove from Scripture sure it was not for the hereticall conscience of Isaac nor will it help Baptist to say in the minde and conception of Ishmâ—â—l Isaac was an Heretick Answ How is that proved the Text sayes no such thing 2. We teach no such thing as that men should be punished by the Magistrate not because they are but because they seem only to â—e Heretickes or because Isaacs and Saints are Hereticks in our mind and conception but because they are so indeed as the Magistrate punisheth not justly a murtherer because he seems in the minde and conception of the Magistrate to be a murtherer but because he is a murtherer and is proved by faithfull witnesses to be a murtherer so is the Heretick proved to be a Heretick by the Magistrate and so convicted that he is self-condemned for we never make the Magistrates thoughts and his conception to be the rule of punishing an Heretick even as we are not to avoid an Heretick after admonition because he is an Heretick in our conception onely for our conception must not be the rule or formall ground of casting out any man from our society and avoiding of him but we avoid him because he is an Heretick in himself nor exhorts Peter any man to suffer for well-doing that is for his conscience or for his erroneous and hereticall conscience that is but an abusing of the word of God for he speaks not of suffering directly for onely Religion true or false though he exclude it not but saith 1 Pet. 4. 15. But let none of you suffer as a murtherer as a theefe as an ill-doer and in so saying he means that no man should as Elimas suffer blindnesse for perverting the faith of Sergius Paulus and I beleeve it will be a peece of labour for Libertines to prove that such opposers of the Gospel as Elimas and Hymeneus who suffered as ill-doers did yet know in their conscience the Gospel to be the onely saving truth and way of God and that against the warning of an illuminated conscience Elimas perverted the right wayes of God However to suffer here as a well doer by Baptists way is to suffer for an hereticall conscience defending and teaching lies in the name of the Lord If so such a well-doer if blasphemously unsound is to be thrust through and stabbed as an Impostor by the Lords
warrant Christ to offer up himself to God But upon the supposition of Libertines it 's no murther nor is it punishable at al because the father may yea lawfully ought to worship God according to the indictment of his conscience whither the conscience be right or bloody and erroneous and yet he is not punishable for blood-shed by their way for meerly and simply without any malignancy or hatred to the child he beleeves he ought to preferre his maker to his dearest childs life as well as Abraham and the conscience doth naturally and as under no Law simply beleeve it is the like service and worship that Abraham would have gratefully performed unto God if God in reward of that love had not forbidden him againe to kill his Sonne And this answer presupposes also that it is impossible for a father to have such a conscience as may stimulate and command to kill his son and that in the authority and name of God as he erroneously yea and as he invincibly holdeth as Socinians Familists Papists beleeve purgatory merits justification by workes who yet are not to be punished for their conscience according to Libertines Again there is no intrinsecall malignancy in the act of naticide or son-sacrificing but what it hath from the Lords Law forbiding to kill now those that killed their Sons to Molech yea to God as they thought strongly yea invincibly beleeved God commanded them to do him such bodily service as is clear from Jer. 7. 31. Jer. 15. 5. And that this is invincible ignorance I take the word invincible in the Libertines sense Libertines grant for in our condemning son-sacrificing they wil say we are not infallible Yea the understanding being spirituall cannot be restrained saith Dr. Taylor Sect. 13. n. 6. and no man can change his opinion when he will saith he ibid n. 7. and so should not be punished for it and n. 13. there is nothing under God Almighty that hath power over the soule of man so as to command a persuasion If hee be then perswaded that he ought to kill his Son he ought unpunishably so to do Lastly Doctor Taylor yeelds the cause when he saith that certaine known Idolaters may be punished with death or corporall inflictions For there is no Idolatry so grosse that strongly deluded consciences may not be carried invincibly I speake in the Libertine sense out of meer conscience to act Ergo some are justly punishable for their meer conscience and yet are not persecuted for conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man preach treason saith he his opinion doth not excuse If a man preach murther and preach that Christ was an impostor that the Scripture is a fable how can his opinion excuse in a great sin and not all sins CHAP. XXVIII Divers other Arguments for pretended Toleration answered DOctor Taylor objects from the Arminians he that persecutes a disagreeing person doth arm all the world to persecuâ—â— himself if he say he is no Heretick he is as confidently beleeved to be an Heretick as he beleeves his adversarie to be an Heretick if it be said every side must take their venture this is to make the Christian world a shambles Ans 1. Because sound and orthodoxe Magistrates punish Hereticks they doe no more arm Hereticks against them to punish them then they arme murtherers to punish them because no law of Conscience teacheth that a seducer is obliged to publish to others his erroneous opinion touching mansacrificing the unlawfulness of Magistracie under the New Testament Libertie of Conscience Familisme and the 〈◊〉 for then the Law of nature must teach men are obliged in conscience to sin and pervert others 2. They are obliged to beleeve that their Conscience must be a rule to others which two the Law of nature cannot teach since it is the just law of God If yee argue what Hereticks doe unjustly they persecute the sound in the faith and there is reciprocation of persecution amongst false Religions its true the Christian world is a shambles through the corruption of mens nature But if yee argue what Christian Orthodox Magistrates ought to doe they ought to punish only Hereticks and Seducers but they do not justly 〈◊〉 Hereticks and those of false Religions reciprocally against themselves for by this argument those that are just Magistrates and take away the life of Pirates Robbers 〈◊〉 of other Nations doe they therefore justly arme all Pirates and Robbers to take away their Lives I thinke not Obj. 2. Where the Christ or his Messengers charge the Magistrate to establish by his arme of flesh and 〈…〉 worship of God the beast indeed gets the power of the earth Rev. 17. Bloodie Tenent Answ Kisse the Son O Rulers Psal 2. The Kings of the earth shall lick the dust before Christ Psal 72. The Kings shall bring their glory to the new Ierusalem Ergo They shall guard the Law of God from violence 2. The Beast gets the power of Kings to bear down truth but this power of Kings shall burn the whore Rev. 17. 16. and act for Christ and his ordinances 3. Where reads Mr. Williams that Christ and his Messengers are to charge the Magistrate to give libertie to Wolves Boares Lions Foxes Serve your consciences O beasts in wasting the Mountain of the Lords House and in not sparing the flock the Nurse-father grants you libertie to waste the mountain of the Lord. Obj. 3. Artaxerxes knew not the Law of God which he confirmed how then could be judge it 2. In such fits and pangs of a terrifying conscience what lawes have Nebuchadnezzar Cyrus Darius Artaâ—erxes put forth for the Israel of God yet were they not charged with the spirituall crowne of governing the worship of God Answ That was their Error they knew not the Law of God but it was their dutie that they ratified it 2. Those Princes did their dutie as Magistrates in those Laws no matter what Conscience renewed or not renewed put them on to act the duties in the substance of the act were lawfull the corruption of nature they being unrenewed might vitiate the work and put them a working to act lawfully in the duties Saul as King did fight the battels of the Lord and led his people and that lawfully according to the substance of the work but God knowes his motives and end 3. This ignorant man never heares of a Magistraticall act to promote the worship of God in a civill way but he dreames of a spirituall tribunall given to the Magistrate which we abhorre as much as he for the materiall object of the Magistrates power though spirituall rendreth not his power spirituall as the Magistrate punisheth spirituall confederacie with Satan in Magitians and Sorcerers a Witch should not be suffered to live and Sodomie flowing from Gods judiciall delivering men up to a reprobate mind Rom. I. 28. and yet the Mastrates power is not spirituall nor terminated upon the consciences of men Not is this Argument
all the bloods and oppressions that the Saints suffer 3. The Apostle saith Heresies must bee our Saviour saith more of offences and sins in generall Matth. 18. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luke saith more chap. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s needfull scandalls shall come and its impossible but scandals must fall out then all the murthers parricides sorceries rapines for the which Christ saith there is a woe befalling the world fall out by necessity of a divine working decree yea the crucifying of the Lord of glory came to passe Acts 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate counsell and foreknowledge of God Acts 4. 28. but yet the Magistrate is not to tolerate the shedding of innocent blood and all the offences that fall out in the Common-wealth though never so bloodie and atrocious 2. Varietie of judgements was no question a grief to Paul when he so pathetically exhorteth the Philippians to fulfill his joy and remove his grief and to be of one accord and one mind Phil. 2. 2. 2 Cor. 13. 11. Be of one mind 1 Cor. 1. 10. I beseech you be joyned together in the same mind and in the same judgement Heresies no question and errors in matters of God are not free nor can there be one spirit of grace and heavenlinesse in Arrius Apollinaris Nestorius Eutiches no more then there can be one spirit of grace in sin nor see we a glasse of Gods manifold wisedome in many sundry phantastick opinions teaching God and his son Christ it is a spotted and broken glasse and he might say variety of sins are the expressions of Gods infinite wisdome for the scripture calls Heresies works of the flesh doctrines of devils gangrenes lies delusions corruptions of the mind perverse disputing deceits perverse things dreams of their own heads false dreams vain and foolish things false burdens which cannot be spoken of opinions in Philosophy and so these windmills and midnight fancies being the brats and the dunghill conceptions of mens corrupt head and heart must be contrary to that wisedome exprest in the word 1 Cor. 2. 6. Deut. 4. 6 Psal 37. 30. and they may bee for the declaration of the wisedome of God as for the finall cause but nothing from the wisedome of God formally being themselves meer fooles Object 15. If the Magistrate be above the Church and Head thereof and to judge their matters and if he have his power from the people to govern the Church will it not follow that the people as the people have originally as men a power to govern the Church to see her doe her dutie to reform and correct her Answ Though the Magistrate punish false Teachers by the Sword he is not for that a Church governour far lesse the head of the Church no more then hee is the head of the Church because he defends them against their persecuting enemies and by his sword procureth civill peace and protection to their assemblies persons and estates for doing any thing in favour of the Church doth not make Cyrus Artaxerxes Darius spiritual Officers and give them a headship over the Church 2. The Christian Magistrate having power from the peoples free election to imploy his sword for the external peace of the Church hath not therefore power of governing the Church from the people 1. Because the civill using of the sword for the outward peace of the Church is not a governing of the Church but the civil external and corporal sheilding of them 2. It no more followeth that the people as men have the ruling of the Church because they chose a godly Magistrate to watch over their external peace then the people as Christians can be said to have a power to preach the word and administer the Sacraments or Seals of the covenant because the people as Christian men choose ministers who have power from Christ to preach administer the Seals for to chuse a governor to rule over them is no act of government no more then the wives chusing of the Husband to be her head and govern the family is an act of the Headship and governing of the Family nor doe the people in chusing a King exercise an act of royall and Kingly power over themselves by such an act of chusing nor doth an Armie in chusing a Captain General over themselves in so doing exercise any act of a Captain Gerall over themselves 3. Neither doe the people as men but as Christian men walking by the rule of the Word which is a Catholike directorie to all men and all societies in all morall duties Psal 119 9 96 105 130. Ps 19. 7 8 9 choose such and such Christian Rulers who may procure the good of the Church and keepe and guard both Tables of the Law for the word of God giveth direction to the people that they should not as men or as Heathens choose any sort of Rulers but godly men fearing God and such Kings as read in the Book of the Law when they sit upon the Throne Deut. 11. c. 17. 15 16 17 18 19 20. Exod. 18. 21. Nor is it true which Vaticanus replyeth to Calvin thefts rapines and adulteriâ—e are punished by the Magistrate not to make up the Kingdome of Christ and to justifie men and make them godly as we say and Calvin saith the Magistrate punisheth Hereticks For where doth Augustine say that the Magistrate punisheth Seducers to convert them to God as if the intrinsecall end of the Magistrate were to conquer a spirituall Kingdom to Christ Calvin saith the just contrary in that same place verum quidem esse fateor utque vi armatâ erectum ab initi suisse regnum Christi neque armorum praesidio stare Evangelii enim pradicatione regnare Christum oportet Itaque Dominus quo illustrior esset vocis sua efficacia nudes inormes misit Apostolos nec modo destitui veluit terrenâ potantiâ sed totum faere mundum habere infestum ut calestem esse Evangelii victoriam omnibus constaret Obj. 16. But the Apostles sought not Laws from the Emperors by which Hereticks might be compelled to imbrace the sound faith Answ Gaudentius a Donatist Bishop objected the same to Augustine and Augustine answers Because Emperors were enemies to Christian Religion therefore Christians sought not their helpe Obj. 17. But the particulars of your directorie of worship are not in Scripture how then can the Magistrate punish for not following the Directorie Answ That there should be prayers preaching reading praising of God Sâ—craments in the publike worship is evident by the Scripture but for the ordering of these worships secundum prius posterius the words of prayer so they bee according to the pattern of sound doctrine the Preface of the Directorie is clear that no man is therein to be compelled though to transgresse the Holy Ghosts expresse order in the celebration of the Lords Supper and to break bread
1 Tim. 2. 1 2. 3 explained We are to pray that Magistrates as Magistrates may not only permit but procure to us that we may live in godlinesse Rev. The ten Kings as Kings punish the where and burne her flesh for her Idolatry Extraordinary punishing of hereticks no case of the magistrates neglect argueth that the magistrate ought to punish them This liberty of conscience is not Christian liberty A speculative conscience no more freed from the magistrate then a practicall conscience Ecclesiasticall censures as compulsory as the sword Remonstrantes Apo. 24. fol. 278. Noâ— dâ—â—â—â—teor parabolam hanc de zizaniâ—s de beretici non directe agere The scope of the paâ—â—ble of the tares and the vindication thereof The danger of punishing the innocent in due of the guilty through mistak is no argument that hereticks should not be punished by the Magistrate The Tares are not meant of hereticks but of al the wicked who shall be burnt with unquenchable fire Calvinus in Math. 13. Non quemlibet rigâ—rem cessare subâ—â— Christus sed 〈…〉 The Parable of the Tares and of the Sower most distinct Parables in matter and scope let them grow not exponed by Christ and what it meanâ—â—h What is understood by Tares Heresie may be knowne What is meant by plucking up What is meant by the field what by the Wheat All the tithes of the Parable must be not expounded nor the time exactly searched into when the Tares were first sowne How sins are more hainous under the New Testament how God 〈◊〉 now no lesse sâ—v◠〈◊〉 under the â—aw and a City that will defend and protect a false Prophet against justice is to be dealt with the same wayes as under the Old Testament except that the typâ—calnesse is removed What let them grow imports How we are to beare permissive providences wherein evills of sin fall out Christ must mean by Tares and Wheat persons not doctrines good and ill Minus Celsus Whether false teachers if they repent must be spared or because they may repent Minus Celsus â—o 53. Zizania Trâ—â—ico non nocent sed prosunt Augustin Omnis 〈◊〉 auâ—dco 〈◊〉 ut corrigatur aut ut per eum bonus exâ—erceatur Minâ—â— Celsus de hereticcus â—ocrecudis 24. Remonstrantes Beâ—gâ—ci Apol. c. 24. p. 279. The not burning of the Samaritans doth prove nothing for the immunity of hereticks from the sword How sâ—re wee may compell other Nations or â—eathen to imbrace the true faith Of the Covenants obliging of us to the religious observance thereof Ancient bonds c. 10. sect 3. p. 67. 68. The word of God as it is in every mans conscience no rule of Reformation in the Covenant The â—quivocation of Sectaries in swearing the Covenant Ancient bonds p. 68. The Author of the Antient bonds an ignorant prevoricator in the Covenant Al moral compelâ—ing of hereticks and refuting of falseâ—teachers by the woâ—d 〈◊〉 as unlawfull as câ—â—pâ—lâ—ion â—y the swâ—rd according to the principles of Libertines p. â—6 69. The Magistrate is the magistrate cannot send ministers but 〈◊〉 a complâ—sory way p. 〈…〉 How Independents were insnared by Presbyterians to take the Covenant as the lying Author saith Pag. 70 71. How Independents sware to defend the Presbyterian government with tongâ—â— pen sword cry out at it as Tyrannicall Antichristian and Popish Libertines make conscience not the word of God their rule So Remoâ—strantes in vindiciâ—s Apol. l. 2. c. 6. 135 136. nominem post quam acceptavit decretum this Author post quam acceptaâ—it â—uramentum tenâ—ri illo diutius quam ea â—â—ge quaâ—enus quâ—ndin ipse iâ— co 〈◊〉 sua judica illud esse â—erum How appearing to the conscience makes not the word of God to be the obliging rule but onely as touching the right and due manner of being obliged thereby Returne to the Commiss of the Gen. Assemb of Scotland an 1642. p. 5. Returne of the Parliament of England to the Com. p. â— 6. Anno 1644. The pretended liberty is contrary to the Nationall Covenant Petition to the King inviting him to returne to his Parliam Dâ—â—laration from the Paul 〈◊〉 to the state of Scotland by mr â—ickriâ— 1642. Petition to the King 1643. 〈◊〉 11. Declaration of the Kingdome of Scotland when they came into England in their second expedition to joyne in the cause for Religion and the Covenant Treaty betweene England and Scotland Ordinance of both Houses 1643. Die Lunae 13. Septem Appoved by the Assembly of Divines at Westmin 64 Septem 15. Mr. Phillip Nye his exhortation before he read the Covenant which was taken by the Parliament of England and Assembly aâ—no 1643. Decâ— 25. at Margarets Church mr Nye p. 20. Returne from the Parliament of England to the Commission of the Generall Assembly anno 1642. Ordinance of Lords and Commons an 1643. Feb. 2. Ordinance of Parlam 1643. Feb. 9. The Declaration of both Kingdomes an no. 1643. p. 15. p. 7 8 9 10 Declaration to the Gen. Assembly Aug. 1642. Letters of the Assembly of Divines and commissioners of the Church of Scotland to the Belgik French Helvetian and other reformed Churches an 1644. We indeavour making the word our rule the nearest conformity to the best reformed Churches and uâ—iformity in all the Churches of the three Kingdomes Decla after the battle of Kenton Remon of the Parl. Decla of the Parliament of Scotland â—642 Nov 7 Parliaments Decla given by their Commissio Aug. 1643. Commission papers to the convention of States in Scotland Ord. of Parl. 1644 Jâ—n 3 Salâ—m Spark of glory p. 287. 292. 243 244. Del ser before the house of Commons p. 7 8. 19. 22. Ordin 1645 Octo. 20. Ordina 1645 march 14. And an Ord. 1646 Aug. 28. Ordinance of Parl. 1645 March 14. Ordinance of Parl. 1645. Nov. 9. Propositions of peace sent to the King to Newcastle an 1646 July 15. and now again 1647 Sep. Ordinan 1646 feb 4. Ordinance 1646. Feb. 4. Ordinance 1647. Maâ— 1. Declaration of the House of Commons 1646. April 18. Declaration of both Kingdoms 1643. Returne to the Commiss of the Gen. Assem p. 4. Declaration after the battle at Kenton Declaration of both Kingdomes an 1643 Returne from the Parl. to the privy Councel of Scotland 1643. Confession of faith c. 20. s 4. c. 23. s 4. Mr. Goodwins unsound glosse touching the counsell of Gamaliel Acts 5. Calvin censures both Gamaliel and Iohn Goodwin Commen in Acts 5. 34. Caeterum si quis omnino rite expendat indigna est homine prudente sententia Gamalielis Scio qâ—â—dem a multis haberi pro oraculo sc eos Anabaptistas perpâ—ram judicare vel hinc satis clarè pateâ— quod hoc modo abstinendum esse ab omnibus paenis nec amplius ullum maleficium corrigendum verè quidem dicitur non posse ullis consilus dissolvi quod ex Deo est quod autem ex hominibus minus fiâ—mum esse quam ut consistat sed hinc perperam colligitur cessandum
potius videndum quid Deus nobis mandet vult autem maleficia a nobis coerceri in hunc finem instituit Magistratus eosque glâ—dio armavit Rom. 13. Piscator Nam 〈…〉 â—â—ones humano consilio audacia 〈…〉 dâ—ssoâ—v untur â—â—men 〈◊〉 Magistratus est operum dare ut alas conpescant prohibean hujusmodi Novatores pro merito puniant * Gualther Dubius ambigus in sermone apparet longe igitur alia illorum Magistratuum ratio est qui vâ—ritates vera cognitione illuminati illam ex officio tueri errores extirpare debent Vaticanus citeth Bullinger a contrary to Calvin in Gamaliels arguing but both commend the moderation of Gamaliel â—ut Bullinger saith Adversus Anab. lib. 5. c. 8. Nil adeo iniquum injustum de quo dici non potest si ex deo perficietur si non ex Deo sponte cessabit Gamaliels argument proves as strongly that murtherers and adulterers should not be punished as that men ought not to bee punished for their conscience The argument of Gamaliel owned by adversaries readers all the fundamentalls of the Gospell uncertain and topick Scâ—pticisme to all the most well settled beleevâ—rs Gamaliels argument doth coâ—cluâ—â— that wâ— are not to oppose â—y arguments and Scripturâ— aâ—y Blasphemous way agaiâ—â—t the Gospeâ— Immeâ—iate 〈…〉 is 〈◊〉 the rule of our actions The 〈…〉 burning 〈…〉 from 〈…〉 Lu. 9. 〈…〉 Ambroâ—â—us 〈…〉 tibi clementâ—â— ad 〈…〉 Samaritani a quibus 〈…〉 crediderunt Hieronimus in Locu ut Apostolicus sermo haberet efficientiam voluntatis est domini nisi enim ille jussetit frustra dicunt Apostoli ut ignis discendaâ— The case of Elias calling for fire from heaven and of the Apostles Luk. 9. much different Swarez com de virt Theo. disp 18. sect â— nu 2. Iohn Baptist or a necessity for liberty of conscience c. â— p. 10. n. 12. Bloody Tenet c. 29. p. 63 64. M. S. on Iohn Goodwin to 2. 5 p. 1. Antient bounds 5. p. 24. The meeknesse of Christ being extended to Publicans Extortioners and Harlots doth as well conclude such ought not to be punished by the Magistrate as that false Teachers ought not to be punished by him By places from the meeknesse of Christ Socinians labour to prove the Magistrate is to shed â—o blood under the New Testament Sâ—cinius defens verae sent de Magist polit adver Jac. Pal. bar 2. so 233. 235. Sed negant Raccovienses cum qui Christianus effe velit humanum sanguinem fundere posse sive privatus sit sive Magistratum gerat par 3. fo 288. Christianus Judex in sententia ferenda Christianae aequitatis clementiae non est obliturus Ostorodiâ—s inst Rol. c. 28. Praecepta Christi elementissimi non permittunt ulli homini ad amore vitam â—malcius contra Frantz dis 6 de â—on-oper Nec Christus praecepit homicidas morte plectere disp 6. de reb c v. semper Magistratus habenda est ratio legum Chriâ—ti Catech Raccoviensis de proph Mun. Chi. c. 2 fo 136 Somâ— defen vet sent de Magist poht. li. 1. fo 13. Smaltius disp 6 dereb eiv D. Stewart his 2 part in Answ to M. Goodwin p. 182. Censur Professores Leidenst 2. 24. sec ult p. 321. Christs not breaking the bruised reed would prove that hereticks are gracious persons though weak in saving grace and lovingly ch â—rrished by Christ if the place Is 42 Mat. 12. 19 20. helpe the adversaries Christs meeknesâ— not inceâ—sistent with his juâ—tice Rash Judgement condemned 1 Cor. 4. 5. 6 is nothing for pretended tolleraâ—â—on That many through the corruption of their own heart render hipocriticall obedience because of the sword proveth nothing against the use of the sword to coerce false teachers Antient bounds c. 5. p. 24. Matters of Religion ought to be inacted by the Law of Princes and Christian Rulers that such as contravene may be punished Lawes of Rulers in matters of Religion do only Finde the outward man c. c. 1. p. â—54 156. The false teacher is to be sent to the Church and Pastors thereof that he may be convinced before he be punished How Iudiciall Lawes oblige to puniâ—â—ment Profess Lâ—id in Synâ—p pair Theo. Disp 40. Gamachaeus in 12. q. 101. c. 7. Iudiciall Lawes were deduced from the Morall Law Thomas 22. q. 104. art 2. Swarez de legib p. 9. c. 11. n. 2. Epiphanius de heres 8 Augustinus de haeres 8. Irenaeus l 1. c. 26. Augus de her 9. Soto de insiâ—t Jurae l. 2 c. 5. Aquinas 12 q. 9. ar 5. Medina 12. q. 13. ar 3. q 100. ar 1. Valentia 22. dis 7. q 7 punc 2. Gamacheus 12. 104. c. 2. Conink de acti Supeâ—n dis 10. dub 12. no. 182. True causes of war with other Nations Mâ—sius Cornelius a Lapide Abulensis in Josh Cajetaâ—us in Josh c. 11 v. 2â— Swarez de vâ—r Theo. disp 18. sect 4. n. 3. Gamâ—chaeus in 12 q. â—o de infid q. 32. Augustinus q 4â— in Num in John q 3 10 Two Kingdoms becomâ—ing 〈…〉 a Reâ—igious Coâ—â—nant if it be 〈◊〉 the one part may aveâ—ge the quarrell of the 〈◊〉 on the othâ—r in case of brâ—â—ch The new Altar 〈◊〉 by the 2 Tribes â—â—â— the halfe 〈◊〉 Jordan Josh 22. how 〈…〉 cause of war Calvin comment in Josh 22 Non dubium quin sancto zelo excanduerint non omnibus quidam daâ—as glâ—dius in manum sed pro suâ— quisque vocatione officio viriliter constanter asserere studet purum religionis statum contra omnes corruptelas Calvin Ratiocinantur a minore ad majus Piscator in Cor. English Divines annot on Josh 22. Diodatie on Ios 22. 19. Genevâ— Notes Dutch Annotations Vatâ—bâ—us an in Josh 22. Cajetan com in Josh 22. Cornelius a lapide com in Josh 22. Venerunt ut dimicarent contra â—os quasi apostatas schismaticos Vide hic Zâ—â—um omnes enim duodecem Tribus faciebant unam Rempublicam unamque Ecclesiam Tostatus com 2. in Josh c. 22. q. 10. Necessitas autem pugnandi contra duas tribus incumbebat Lex Deut. 13. id jubebat Consilium autem est de contingentibus de modo Hugo Cardinal com in Josh 22. Masius in Iosh in loc Seâ—rar in loc Nicho. de lyra Menochius annoâ— in Iosh 22. v. 13. Ferâ—s in Declama in Iosh c. â—â— Utinam talis zelus in nobis esset quidem non unum altare erectum videmus sed innumera Swarez de vir the dis 18. sect 3. Augus Epist 166. ad donatistas Constantinus prior contra partem Donati severissimam legem dedit hanc imitati filii ejus talia praeceperunt Quibus succedens Iulianus deserâ—or Christi inimicus supplicantibus vestris Rogatiano Pontio libertatem perditionis partis donati permisit denique â—eddidit Basilicas hereticis quando templum daemoniis eo modo putans Christianum nomen posse perire de terris si unitati Ecclesiae de qua lapsus fuerat invideret
sacrilegas diffensiones liberas esse permittereâ— deinde Valentinianus legite quae contra vos jufferit Inde Gratianus Theodosius legite quando vultis quae de vobis constituerint Quid Ergo de filiis Theodosiâ— miramini quasi allud de hac causa sequi debuerint quam Constantini judicium per tot Christianos Imperatores â—â—â—issiâ—â— custoditum Christian Princes Lawes against errors and â—â—resies Eusebius in vita Coâ—stan c. 43 44. l. 4 c. 13. Ruffinus Histâ—r p. 1. c. 19. Iovian l. 10. c. 39. Nicephor l. 8. c. 33. Ruffinus c. 22. 25 26. Nicephor l. 12. c. 25. Socrates l. 1. â— 26. Theodoâ—us Anagnostes collect l. 2. The unconstancy of Timotheus Coton Bishop of Constantinople of Petr. Mongus Bishop of Alexandria Evagrâ—â—l 13. c 13. Picâ—s Mirandula in apoloq q. 8. Nemo sanae mentis ita opinatur Vt alio modo opinari posset quia ita vult opinare Edictum Valentiniani Martiani lex 8. Quicunque Cod. de heret Ultimo supplicio coerecantur qui illicita docere tentaverinâ— Pametius c. 18. de diversis religionibus non admittendis Augustinus Epis 50. ad Boniâ—â—â— Occidunt animas affligantur in tempore senipeternas mortes faciunt temporales se perpeti conqueruntur August contra Epist Parmenâ—ani c. 10. M Actinius de dominâ—s de Râ—p Eccles l. 7. c. 8. Augustin con Crescom Gra. l. 3. c. 5. Desid operib 148. 159 epist ad Marcâ—â—â—â—a Epist 150. As Constantine gâ—ve out severe lâ—ws against Dâ—natists so did Iulianus the apostate restore temples to heretickes and granted liberty of Conscience to them that so he might destroy the name and Religion of Christians as is before observed So Augustin Epâ— 166 ad Donatistas God only determineth punishments for sinne The punishing of a seducing Prophet is moral To punish the seducing teacher is an act of justice morally obliging men ever and every where False Teachers in seducing others apprehend thâ—â— hand of divine vengeance pursuing them as other ill doers do and so it must be naturall Iustice in the Magistrate to punish them The punishing of false Prophets is of the Law of nature Idolatry is to be punished by the Judge and that by the testimony of Job c. 31. Who was obliged to observe no Judicial law but only the law morall and the law of nature English divines â—n on Job 31. ver 11. Pagninus in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercerus ibid. LXX Chaldaica paraphras Hieronimus Hâ—eron transl Iob 31. v. 11. Hieron Trans Exod 21. 22. Biblia parisienâ— complutens LXX Syraica versio Samaritan Vatab. Iob 31. Iunius Iob 31. Piscator ibid. Pineda com in Iob 31. 28. Sanctius in Iob 31. v. 1â— Ier. Taylor Libertie of prophecying sect 14 p. 206 Spalato de Rep. Fâ—cles l 8. c. 8. which booke is wanting in the ordinary coppies Tayâ—ors liberty of prophecying sect 14. p. 207. How the fathers deny the sword is to bee used against men for their conscience Taylor liberty of prophecying sect 13. p. 13. Church censâ—res and rebukes for conscience inferiâ—â— most of all the absurdities that Libertines impâ—e to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spernere contenâ—â—â—re That there was an immediate response of Gods oracle telling who was the false teacher is an unwarranted forgery of Libertines If Heresie bee Innocency seducing hereticks ought to be praised and rewarded Liberty of prophecying The Magistrate as a Magistrate according to prophecies in the old Testament is to punish seducers Bloody Tenet c. 125. p. 214. What Master Williams giveth to the Magistrate in Religion is not sufficient Christian kings are no more nurse-fathers Isai 49. 23. to the true Churches of Christ then to the Synagogue of Antichrist according to the way of Libertines The mind of divers famous Authors touching the parable of the Tares Mr. Williams mis-interpreteth the parable of the tares Guliâ—l Parisâ—ensts on the parable of the tares Let them grow till harvest because tares may become wheat but that is uncertain but it is certain that wheat may become tares then let them grow till harvest to destroy the people of God is as if one should say let a few wolves continually eat and devoure the flock because God happily shall make these wolves sheep and lambs and let some fewâ— burning torches devour and consume the wood because God may make these fruitfull trees and let some few Lepers who continually infect most contagiously remain among whole people because God may save them Calvin advers Servetum if the words of the parable be precisely pressed all Magistrates must be interdicted of the use of the sword Châ—ker in Parenes the Parâ—ble speaketh not of â—udges â—eza nor none of the Fathers ever said that Hereticks should not be judged till the last day Chrysosâ— hom 47. on Matth. dâ—ssipate the Assemblies of Hereticks but kill them not Jaco Acontius by the wheat are meant the godly by the tares the ungodly if both godly and ungodly must be â—â—â—ered to grow all Magistracie and authoritie of discipline should be abolished Jacobus Simanca Tares are all wicked men then no wicked men must be punished most absurd Gaâ—acheus If reall danger be imminent the Church and the Christian Magistrate must abstain from discipline and the Parable saith 〈…〉 So Suarez Tannerus least ye pluck up c. â—ee gives a just and adequate reason of the permitting of evill Azorius by tares hereticks are not understood accoâ—ding to the mind of Chrysost Augustine Hieromâ— Euthymius Theophylact The Parable of the Tares considered Mr. Williams holdeth that the Prince oweth protection to all Idolatrous and bloodie Churches if they be his Subjects How the Magistrate is to judge of Heresie A Magistrate and a Christian Magistrate are to be dâ—fferenced nor can or ought all Magistrates to judge of or punish all Hereticks Bloody Tenet cap. 6. p. 24 25. Whether peace of civill societies be sure where there is toleration of all Religions and what peace Christians can have in Toleration Peace is commanded in the new Testament no word of toleration of divers Religions which are the Seminaries of discords between the seed of the woman and the Serpents seed in all the New Testament is to be found by precept promise or practice nor any ground of repealing judiciall Lawes for puniâ—hing seducing Teachers Libertines give us heathenish not Christians peace under many Religions Remonst Apo. c. 24. p. 268 Remonst Apo. c. 24. p. 2â—9 Bullingeâ— Adver Anabap. l. 5. c. 8 Bloudy Tenet c. 3. p. 19 20. Ancient bounds Scripturall persecution is only for truth Asser 1 There is a tongue persecuting by rebukes which is condemned by Libertines in matters of Religion as well as handpersecution Opeatus Mel. vitan l. 3. Episcopos gladio linguae jugulastis fundentes sanguinen non corporis sed honoris Bullinger adver Anabap. l. 5. â— 8 Augus Epist 50 Magis ancilla pâ—rsequebitur Satam superbiâ—nâ—o quâ—m â—llam Saâ—a coâ—â—cendo illa enim dominae faciebat injuriam