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
prove that there must bee a God though they be strong enough for the wit of the devill to answer Now for these that are of their owne nature controversall though no truths especially truths revealed and spoken by the God of truth are in themselves controversall or such as can bee opposed yet are there two sorts of truths that are in relation to humane reason controvertable 1. The principles of nature that God is that he is infinit omnipotent just mercifull omniscient c. to be loved served obeyed c. that superiours and parents are to be honoured our neighbour not to bee hurt that wee should doe to others as we would they should doe to us are not of themselves controversall but the practicall conclusions drawne from thence are controversall in regard of our darkenesse as polygamy community of goods all these whether the Saints may rob and spoyle wicked men of their possessions and kill them upon the right and authority of Saintship are of themselves controversall in relation to our nature who acknowledge Scripture to bee the word of God but for supernaturall truths that cannot finde lodging in the sphere or under the shadow of naturall reason such as the doctrine of one God in three persons of the incarnation of two natures in Christ of the imputed righteousnesse of Christ of salvation by beleeving in a crucified Saviour the resurrection of the dead and those that are not knowable but by supernaturall revelation though they be the fundamentalls of the Christian faith yet are they more controversall of themselves then the most part of non-fundamentalls as Joh. Goodwin does rightly observe for nature hath more shadow of reason to cavill and plead against these then any other truths if then no coercive power ought to be used against such as teach errours contrary to the word of God and against fundamentalls because such points are controversall there is farre more warrant to free those from all coercive power who deny all principles of the Christian faith and turne so from the faith that they deny the word of God the bookes of the Old and New Testament to be any thing but phansied fables because they teach things most controversall and so upon the grounds of Libertines one Catholicke toleration is due to all and if any shall turn Jew or Mahometan or Indian or Heathenish in his Religion having been a glistering star in the Firmament of Christianity should pervert the right wayes of the Lord with Elimas the Magistrate hath nothing to doe to punish him though he carry Navies and millions of soules to hell yea nor is he to be rebuked nor declaimed against as a childe of the devill and an enemy to all righteousnesse but with all meeknesse and gentlenesse to be instructed for rebuking of him thus is as unjust since it is not in his power what he thinks or apprehends for truth or what not say Libertines as to command the Sun to shine at midnight CHAP. VII What opinions 〈…〉 BUt are there no far off 〈◊〉 at all to be 〈…〉 not learned men give divers and contrary expositions 〈◊〉 one and the same text of Scripture and hath not the Church suffered errours and erronious 〈◊〉 in godly 〈◊〉 men in all ages even in 〈◊〉 〈…〉 have not implored the sword of the 〈…〉 them though all errours printed and preached hurt the soules of others more or lesse Answ Some errors are about things that God 〈◊〉 indifferent for the time 〈◊〉 opinion and 〈…〉 meateâ— and dayes Rom. 14. 1 Cor. 8. 〈◊〉 in these God gives an indulgence and bidâ— us so long as the date of indifferency in doreth bea with the 〈…〉 1 Cor. 8. you shall not finde that Paul 〈…〉 with the unlimited practise of dayes and meates 〈…〉 and in all cases as for the case of scandall 〈…〉 the practise to the scandalizing of the weake and calleth it soul-murther and here it in like the Church may suffer sinfull ignorances for â—s the Magistrate is not to publish all externals sinnes of infâ—rmity against the second table â—or then humaine societies must be dissolved and 〈…〉 subsist except there be a reciprocall yeâ—lding to the infirmities of men as they are weake and 〈◊〉 as we must not make a man an offender for a word though it bee a hasty and sinful word even in a family where the Lord of the house hath the power of the 〈◊〉 and proportionally in other societies we would heare Solomon saying Eccles 7. 21 Also take not heed to all words that are spoken least thou leave thy servant curse thee So it would appeare that some lower errours that are farre off without the compasse of the ordinary discerning of man and lye at a distance from the 〈…〉 on as fundametals and Gospell promises lye heard the heart of Christ may bee dispensed with as a conjecturâ— what became of the meate that Christ eats after his resurrection when he was now in the state of immortality and some probable opinions that neither better the holder noâ— much promove or hinder the edification of others are not much to be 〈◊〉 save that 〈…〉 is sinfull and happily may bee tollerated or whether the heavens and 〈◊〉 after the day of judgement shall be 〈…〉 and turned to nothing and be no 〈◊〉 or if 〈◊〉 shal be renewed and delivered from vanity and indeed with new 〈◊〉 to stand 〈◊〉 as lasting and eternall 〈…〉 and witnesses of the glory of God 〈…〉 Christs and the redeemed in heaven in 〈…〉 live in glory to be eternall lectures and testimonies of the glory of the Lord Redeemer and Sanctifier of his people 〈…〉 most probable and the Scripture may 〈◊〉 to say much some other side 2 For diverse expositions of one and 〈…〉 Heavens and new Earth when 〈…〉 of the expositions so farre as is revealed â—o the godly and learned who in this life doe but know and prophesie in part doe neither doubt the fundation 〈…〉 truth that is non-fundamentall we think the opinion of both may be tollerated even though the one of them be in it selfe an errour and that upon the ground that Church and Magistrates both are to tollerate not to punish these infirmities against both tables that are the necessary results of sin originall common to all men as men 〈◊〉 about with them a body of sin And the like I say another the like opinions about matters of religion and especially matters of fact as the virginity of Mary for all her life 3 Such opinions and practise â—â—as make an evident schisme in a Church and set up two distinct Churches of different formes of Government and pretending to different institutions of Christ of which the one must by the nature of their principles labour the destruction of the other cannot be tollerated c. for each pretending their fellow Churches to bee of man and so of the devill though they should both make one true invisible Church agreeing in all
and unjust the conclusion blasphemous and Atheisticall 3. Consider how Celsus proveth that the heretickes that dye for heresies is not taken with vaine-glory and for a name because a hereticke dyes infamous and filled with reproach but make an argument of that he that dyes for that which in the opinion of the contrary side is infamous and reproachfull cannot dye for a name among men and vaine-glory but he that dyes for heresie dyes so ergo The major is most false for to dye for heresie in the estimation of the heretick and of all of his opinion and of all that for all after generations shall be of his opinion is no reproach but an everlasting name to the hereticke so dying and a name and glory with men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opinion and is coyned lives and breaths in the conceit and braine of men we all say Lucretia Seneca Caâ—o dyed for vaine-glory for to the Romans it was glorious yet they dyed truly and really infamous for Christians who know what true honour and true liberty is say and truly thinke they dyed infamous and shamelesse murtherers and slaves to the people and the aire and breath of the peoples mouth and their empty plaudite 4. Nor will any man far lesse an hereticke willingly chuse the destruction of his owne soule Answ An Atheist sticks not to contradict God Prov. 8. 36. All they that hate me love death but false teachers and hereticks hate wisdome and Christ Deut. 13. 3. not to follow God is to hate God he denyes the Lord that bought him he is proud destitute of the truth a vaine and unruly talker reprobate as concerning faith leads captive soules and such cannot chuse the feare of the Lord. 2. He speaketh like an heathen for the will of hereticks and of all godlesse men is captive and the will they have is to serve the devill and though we could not tell determinately what end an hereticke hath in dying for his heresie it cannot prove his innocencie Yea the Donatists killed themselves and cast themselves downe head-long from an high place they did that saith Mr. Celsus out of obstinacy and malice to be avenged on Catholicks and bring them under the guilt of persecuters which was an evill conscience in them but there can be no evill conscience in an heretick dying for his opinion an hereticke dying for his opinion cannot have an ill conscience he prayes to God commends his safety to him acknowledgeth Christ his Son his Redeemer and Saviour sings hymnes and praises in the midst of the flames of fire Answ That is a conjecture that Donatists and Circumceâ—â—ions killed themselves to be revenged on Catholicks Augustine neither Ep. 61. nor Ep. 50. nor elsewhere makes mention of such an end they had but because they beleeved it was happinesse to dye for Christ yea though so it were praying and praising and crying The Temple of the Lord will he say there can be no malice in theeves murtherers adulterers perjured persons walkers after other Gods and such as kill their sonnes to the devill in Topâ—eâ— Jer. 7. 3 4 5 9. 30 31. and in bloody persecuters who said the Lord be glorified Esa 66. 5. and in these that thinke they doe God service in killing the Apostles of the Lord Joh. 16. 1. the man speakes not like a divine but an Atheist and most that are for Libertinisme to me are Atheists 2. When Servetus and other Martyrs of the Devill dyeâ—â— we heard nothing of their singing of Psalmes in the fire Paul 〈◊〉 a swearer and a drunkard who denies the Deity of the Son of God is not one of these But Celsus I conceive thinkes the godly martyrs that the bloody mother of fornications Babylon hath killed for the testimony of Jesus were heretickes because they had no certainty of faith for the truths they were burnt for because the faith of Libertines is Scepticisme 3. Heretickes may before men pray and acknowledge a Saviour but as the formall of heresie so of sound faith is in the heart and unseen to Celsus and therefore this argument is but a conjecture and so Paul 2 Tim. 3. saith those that 〈◊〉 from the faith have but a form of godlinesse deny the power thereof 4 Though heretickes acknowledge a Redeemer which yet may be questioned whether they doe all so even those who deny the Lord that bought them yet these arguments of Celsus and Libertines plead for liberty of conscience not onely to hereticks that acknowledge a Redeemer but to all to open blasphemers apostates from the Christian faith to Judaisme and Mahometisme for should any Christian turn Jew as some have done and pray to God and be willing to dye for Judaisme and acknowledge the Messiah to come Libertines can no more make a window in this mans conscience to see his end in so doing and know infallibly that neither pleasure profit nor honour led him but meere and onely principles of Religion in regard places in the New Testament cite passages of the Old so farre seemingly to reason contrary to the scope of the Prophets then you can see to the conscience of a hereticke and Religion is to be compelled in no man one or other nor the sword or violence used against any though Celsus and the Belgick Remonstrants thinke false teachers may rather be banished and imprisoned leâ—t they pervert the faith of others But if they yeeld any corporall restraint or violence may be used against false teachers they fall from their cause and lose all their arguments for one degree of one violence though banishment be cousen Germanes to death and to some who cannot live and subsist but in England as there are many such far worse can no more be used against the conscience then forcing of ten degrees or tormenting deaths Butâ— saith Celsus Heretickes that dye for their heresie are stupid and drunken But how can stupidity and malice be in one saith he malice is not without certaine knowledge stupidity deprives men of knowledge and render them blocks can ye find a man who willingly and wittingly makes defection from God and resists the truth against his owne conscience and yet is so stupid that he knowes not what he doth and can indure foolishly to dye for maintaining a lye Answ If the Author were not stupid hee would not declare himselfe so Atheistically ignorant of spirituall stupidity for highest malice and a hardened and fatned heart eyes eares and a heart that cannot see heare or perceive and so are spiritually stupid doe not lodge sundered one from another Esay 6. 9 10 11. hath this man read the word Esay 29 9. Stay your selves and wonder cry ye out and cry they are drunken but not with wine they stagger but not with strong drink 10. The Lord hath powred out upon you the spirit of a deep sleep and hath closed your eyes the Prophets and your Rulers the Seers hath he covered and yet these same were deep
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
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-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
this Revel 2. 20. and all other Churches in them 4. Those that faithfull Elders are to beware of and to watch against are knowable but the faithfull Elders of Ephesus are to watch against the incomming of grievous wolves Act. 20. 29 30 31. 5. Those that the Holy Ghost doth forewarn the Saints of that they may be rooted in the truth and armed against them those are knowable But Christ forâ—told his people that some would come in his name and professe so much who yet come in their owne name Paul foretels of some who shall speake lyes in hypocrisie and teach doctrines of Devills 1 Tim. 4â— and Peter 2 Pet. 2. 1 2 3. tele of some bringing in privily damnable heresies doth the Lord bid us judge in charity all these tares to be wheat and their heresies truths because we are not infallible and doth he foretell of such coggers and jugglers and yet presupposeth none on earth shall be able to know them and if any man say Familists Socinians c. are these men they runne the hazard of reproaching God notwithstanding the Lord foretold us of them and set marks upon their brows 1600 yeares agoe or if any now say there is a false teacher or an heretick breathing on earth they must either give themselves out to be infallible and so must either be grand impostors or then Apostles and Prophets living againe And this same argument from our impotency to beleeve was as strong in the Old Testament against the equity of such Laws as God made against false Prophets Deut. 13. Levit. 24. For it was as unjust for God to command to put to death men the frame and imaginations of whose heart were onely evill from their youth then as now because they beleeved not and could not repent and abstaine from Prophesying in Baal and speaking lyes in the name of the Lord since hearts were no more naturally able without the grace of God to repent and beleeve under the Old Testament then under the New And upon the same reason they tell us God must have a willing people Psal 110. and obedience compelled by the Sword is no obedience at all and far lesse is it religions obedience To which I answer And did not the Lord require a willing people then in the Old Testament as now 2. Did God ever accept of faith and repentance extorted through feare of a direfull sword 3. Does the Lord accept of compelled and forced abstinence from murther patricide adultery as obedience because undeniably the sword of the Magistrate doth avenge murther adultery parricide Rom. 13. M. Williams a carnall weapon a sword does produce a carnall repentant a 〈◊〉 an outside as uniformity things a 〈◊〉 what an unregenerate man does is sin preaching sin-preaching breaking of bread no betterthen the oblation of Swines bloud Ergo the Magistrate must compell men to sin if he force the conscience by the Sword Answ The Sword produceth no repentance at all for externall repentance is no repentance either in name or thing the Lord commandeth indeed externall repentance but Precepts are not given to the outward man as to the adequate and proper object of the Commandement of God the Magistrate indeed forbiddeth speaking of blasphemy and teaching of lyes in the name of the Lord but he forbiddeth not teaching of lyes or abstinence from blaspheming in a spirituall but in a carnall co-active by force of the sword and externall way because he cannot punish the spirituall and internall wayes and manner of externall obedience and therefore he cannot under paine of bodily censure command and forbid these wayes of obedience so the Magistrate forbiddeth murther but God not the Magistrate forbiddeth murther or commandeth abstinence from killing out of mercy and love to our neighbour for the Magistrate cannot punish heart-hatred of our neighbour or rash anger but in so far as it comes out to his senses in striking maiming or opprobrious speeches and these he can forbid and censure and punish So we say the Magistrate is but a peece or a bit of an Ordinance though both lawfull and necessary Rom. 13. for our good to reform the outside to work outward reformation and when he commandeth the outward man and saith Sweare not blaspheme not speake not lies in the name of the Lord kill not steale not under the paine of feeling the stroke of the Sword he commands not sinning for though he forbid onely externall abstinence from sins that troubles the outward man without any spirituall and internall right way of abstaining he commands not sin and hypocrisie perse and kindly and properly 1. Because the Magistrate as the Magistrate should and ought as the Minister of God give commandements to the outward man under paine of corporall punishment not to the soule or to the inward man 2. Because that externall obedience not to kill not to steale not to speake lies is good lawfull externall obedience to man and profitable in the State for the end that God hath appointed it which is the peaceable conversing one with another that same abstinence from killing in an unrenewed man who abstaineth not from killing for fear of God and love to his brethren is a sinfull abstinence and carnall repentance by accident and in relation to the Law of God but the Magistrate neither commandeth abstinence from killing from an inward spirituall principle nor forbiddeth he the contrary he commandeth not abstinence from false doctrine out of the love that the messenger ows to him who purchased the flock with his bloud nor forbiddeth he such abstinence but onely he commandeth abstinence from speaking lies to the people of God 3. If we distinguish obedience there is first a necessary and good and lawfull obedience 2. There is an obedience compleat and intire and full and sincere Outward obedience which the Magistrate commandeth is good and lawfull and necessary obedience and is in the kinde of externall and necessary obedience I mean necessary for its end the safety of the society not hypocriticall unlawfull or sinfull In this notion onely it is commanded by the Magistrate and the omission of it unlawfull and punishable by the Sword of the Deputy and Minister of God but if we speake of an obedience compleat full and sincere which is required from the whole man in order to the Law of God Then the outward obedience that the Magistrate demandeth is not compleat intire nor sincere but in relation to the Law of God which requireth intire obedience from the whole man soule and body it is not full not intire not sincere obedience but an outside of obedience but in this sense the Magistrate doth not demand obedience to the Law of God for he hath to doe with the outward man onely and as a Magistrate hath nothing to doe with the soule and conscience so than though the Magistrate command to preach sound doctrine forbid to preach lies in the name of the Lord yet he commandeth
is over their heart and if it be injustice in the Magistrate to punish men for Errors which they cannot eschew can the righteous judge of the world punish them therefore Ergo In such Errors they are innocent and sin not and if this bee said what should hinder others to be saved by beleeving the contrary sense of the old Testament and the like may be said of the new Testament and so all Hereticks and Sectaries receiving the Scriptures as Pharisees Sadduces Herodians Papists Socinians c. shall be saved every man in his own Religion and the sense of this Eschew an Heretick to a Saint must be eschew the company of an heretick to another Saint it is Adhere to and converse with the same saint for he is no heretick but sound in the saith and it falsely supposed to be an Heretick and the Scripture upon this ground hath two contradictorie senses which being beleeved and practised must save and revealeth two contradictorie wills of God and every man may take Scripture as his minde apprehends it and whereas the Scripture makes it self the judge and determiner of all questions and controversies in religion This way leaves all questions to every mans conscience to the conscience of a Jew of a Turk of an American of a Papist the old Testament as expounded by a Jew is his Conscience the old and new Testament as the popish Church expound it is their rule of faith and the Scripture lifting up Christ and casting down Christ and speaking with a hundred divers and contrary tongues is every mans obliging rule and because there is no man infallible in taking up the right sense of the Scripture if yee controll the Jew or put him off his sense of the old Testament which yeelds him this faith Maries son is a false lying Prophet the Apostles and all the martyrs are but cousening Impostors yea domineer over the Conscience and force his faith because yee are not infallible ye may not condemn the way of any for yee know not but they be the wheat and you the tâ—res for ought that Scripture saith on either side Never man in this life is sure of his faith and salvation from Scripture and since the Jew may be wheat if ye would go to raze his faith you go to pluck up the wheat before the harvest and suppose we and all the Jewes were converted to the Christian faith and if we conceive Pauls prophecie concerning them Rom. 1â— to be fulfilled they shall be converted yet 1. we are not infallible but live upon our fancies and conjectures touching the meaning of Rom. 11. say Libertines 2. Suppose the fulness of the Gentiles be converted to Christ and we among them and all the Jewes and that in our daies the earth be filled with the knowledge of the Lord and that all the sons of Zion be taught of God and that the wildernesse blossome as a rose and the light of the moon be as the light of the Sun and the light of the Sun be seven-fold as the light of seven daies and that all the glorious prophecies in Isaiah Zechariah and the rest be fulfilled in our daies yet by the doctrine of Libertines all these are but to us for any certaintie we have night fancies and dreames of crazie and feaver-sick heads For Master John Goodwin undeniably the learnedst and most godly man of that way hath said in a marginall note of men for piety and learning I cannot admire enough The Vindicators call the denying of Scriptures to be the word of God a damnable Heresie and we have no certainty that the Scriptures of the old and new Testament which we now have either the English translation or the Originall of Hebrew and Greek copies are the word of God So then holding the Scriptures to be the Word of God in either of these two senses or significations of the words either translations or originall can with no tolerable pretext or colour be called a foundation of Christian Religion unlesse their foundations be made of the credit learning and authoritie of men Because there is need to wonder by the way at this Let the reader observe that Libertines resolve all our faith and so the certaintie of our salvation on Paper and Inke and Mr. John Goodwin will allow us no foundation of faith but such as is made of grammers and Characters and if the Scripture be wrong pointed or the Printer drunke or if the translation slip then our faith is goâ—e Whereas the meanes of conveying the things beleeved may be fallible as writing printing translating speaking are all fallible meanes of conveying the truth of old and new Testament to us and yet the Word of GOD in that which is delivered to us is infallible 1. For let the Printer be fallible 2. The translation fallible 3. The Grammer fallible 4. The man that readeth the word or publisheth it fallible yet this hindreth not but the truth it self contained in the written word of God is infallible I suppose four men who shall shew to a wife her Husband among ten thousands all four fallible and may mistake yet when they have brought the Husband to the wife it cannot follow that the Wife doth not certainly and as infallibly know her own Husband by his tongue voice countenance proportion of body and statute as one can know another without any danger of mistake so it comes to the eares of a man born blind Joh. 9. there is a Prophet called Iesus the Son of Marie who will infallibly and indeclinably restore sight to this blind man yet the fame and report by which this is carried to the mans notice and knowledge is fallible all men standing truly that which the Lord reporteth of them liars and such as can be deceived yet it is no consequence that Iesus doth restore the man to his sight in a way subject to miscarrying and declinably and upon a fallible hazard so as he may goe as blind from Iesus as he came to him Now in the carrying of the doctrine of the Prophets and Apostles to our knowledge through Printers translators grammer pens and tongues of men from so many ages all which are fallible we are to look to an unerring and undeclinable providence conveying the Testament of Christ which in it self is infallible and begs no truth no authoritie either from the Church as Papists dreame or from Grammer Characters Printer or translator all these being adventitious and yesterday accidents to the nature of the word of God and when Mr. Goodwin resolves all our faith into a foundation of Christian Religion if I may call it Religon made of the credit learning and authority of men he would have mens learning and authoritie either the word of God or the essence and nature thereof which is as good as to include the garments and cloathes of man in the nature and definition of a man and build our faith upon a paper foundation but our faith is
Asa was free of compelling men to hypocrasy When therefore Peter strucke Annanias and Saphira with death and Paul Elimas with blindnesse and delivered Himeneus and Alexander to Sathan and when the Apostles sharply rebuked and upbraided the Cretians those who are called dogs evill-workers enemies to the crosse of Christ such as serve their belly not the Lord Jesus it is as pertinent and necessary a query whether or no Peter compelled others who saw Annanias punished to death Paul constrained others who saw the terrible wrath of God on Hymeneus to dissemble and to doe and professe against the judgement of an erronious conscience and lay all their goods downe at the Apostles feete against their conscience which yet beleeved they were against the law of nature defrauding their owne children and to professe the faith and not inword blaspheme and say there is no resurrection no Christ no heaven after this life as Familists now say for feare that Paul deliver them to Sathan And wee know professours are much affraid to goe for dogges and belly-Gods in the account of such eminent Godly men as the Apostle Paul and others and therefore will cover themselves and professe the contrary if therefore censures and rebukes from the eminently Godly doe create varnished hypocrits and it is not the sin of Godly rebukers and if punishments may and doth constraine many to say and doe and unsay and counterdoe in matters of Religion in judgeing according to conscience in highest judicatures and contrary to that same conscience the next day this which is objected against coercive power in matters of conscience that it creates hypocrites and straines men to doe against their judgement and so to sinne is all accidentall to the nature of coercive and bodily restraining power And because many keep their hands from blood and violence and that out of deep hypocrisie since they lodge in their breast bloody hearts onely for feare of the Princes sword yet both the Prince and his sword is innocent of that hypocrisie Then as coercive power is falsly charged with any kindly begetting of hypocrites in the duties of the second Table so is it as harmelesse in matters of Religion respecting the first Table nor did the Lord in the Old Testament create hypocrits by straining mens consciences by bloody Lawes A third Answer stands thus those lawes were made of old against false teachers Because the Jewes had the opportunity of immediate consultation with the mouth of God himself and except the Iudge had been desperately wicked and despised the glorious ordinance of the Oracle of God they could not doe unjustice God being always at hand to declare unto them what kinde of blasphemer and what kind of Idolater it was that he intended by his law should be put to death Men are now fallible and the learnedest cannot tell whaâ—â—blasphemy or idolatry it was which was by God sentenced to death under the Law So Jo. Goodwin Answ If there was such immediate consultation to make short worke of blood to the Judge we desire law or instance of the Priest or Prophets consulting with the mouth of God touching the Prophet whether true or false but none can be produced sometimes the Prophets by miracles cleared their calling another way we fâ—nd not 1 This is against appeales that are cleare Deut. 17. In all matters of controversie when in the highest Court where a mans head whether hee be a false Prophet or any other was at the stake the Judges v. 11. were to judge according to the sentence of the law and they proceed upon witnesse Deut. 17. 6. God should by this declare law proof and witnesses uselesse for the Lord from Heaven condemnes the man 2 Jeremiah and all the Prophets that were killed and stoned never sought the benefit of the law nor said give us a â—ury from heaven an oracle for to take away our head the Prophets never accuse Kings or Judges in persecuting the Prophets that they consulted not the oracle ere they rejected the Prophet 3 This had been a well settled law to try all Prophets who speake from God and who speake the visions of their owne head all should have passed the grand Jury of an immediate oracle from heaven and by this there should not have been a false Prophet in all Judea but the Judge might have discovered him but God never gives this character of an Idolater Blasphemer or a false Prophet The Oracle of Vrim hath blacked him as an impostor But divers other characters the Lord gave As 1. If hee speake not according to the Law 2. If the good he foretel never comes to passe 3. If hee â—eale the wound with smooth words 4. If he strengthen the armes of the wicked When as yet God had made no standing law he was consulted and God gave sentence against the man that had broken the Sabbath and that blasphemed but their consulting with God presupposeth by the law of nature the Magistrate should punish such therefore the puâ—â—ing him in ward was a punishment only they would have the mind of God touching the manner of his punishment but sure this was not the ordinary and standing law 4 There were others as difficill and intricate controversieâ— of murther adultery treason as Deut. 17. 8. Between blood and blood plea and plea stroake and stroake By this reason Anabaptists have a better ground to say there should be no Christian Magistrate under the New Testament nor any use of the sword nor sheding of blood at all because the Jeâ—es under the Old Testament had the opportunity of immediate consulting with the mouth of God himselfe we are fallible men and the learnedest can no more tell what murther what incest or adultery was condemned in the law of God for heart-hatred which is seen to God only doth essentially constitute murther punishable by the Judge Deut. 19 11 12 13. chap. 4. 44. chap. 19. 4â— then they can define what blasphemy or idolatry it was which was by God sentenced to death under the Law for we are to be as wary to take a mans life and blood now under the New Testament for murther and treason and sorcery as they were under the old in stoning blasphemers and we are no more infallible in the one then they were in the other Yea it strongly concludes that wars are as unlawfull under the New Testament as under the old for under the old they consulted the mouth of God before they went to battle we have no immediate oracles to consult yea when we are ingaged wee are neither to pursue the enemy nor to forbear because we have not the immediatly inspired Prophets Micah Jeremiah as they had wee may not make a Covenant with neighbouring Kingdomes the Scotish Army have no oracle to shew them whither they shall remove out of England for that will be the safety of the cause of all the godly Presbyterians who are now persecuted for the Covenant of God and a carying on
God appeared once satisfactorily to your conscience to be according to the word of God for you tooke the Covenant yet ye say it is Antichristian it drives men in droves to the Sacrament it is the Bishops Courts and Consistories continued But yee did sweare to endeavour the preservation of their Reformed Religion according to the word of God the onely rule But if it was sworne to as the Reformed Religion was it not according to the word of God is it reformed and not according to the word of God or was these words according to the word of God A condition insinuating what is in the doctrine and discipline of the Reformed Religion of that Church not according to the word of God to that you did not sweare But so if the Turke should come and wage warre against Papists for their Religion and a heathen people that maintaines there bee more Gods then one and that the Old Testament is not the word of God should raise Armes against the Jewes you might as well swear you should defend the doctrine of the Church of Rome and the Religion of the Jewes against the Turke and those heathen people according to the word of God for sure these fundamentalls that Jewes and Papists hold in doctrine are according to the word of God and so you did swear no otherwise to defend the Reformed Religion of the Church of Scotland then that of the Church of England before these troubles arose for that ye swore to defend in so far as it agrees with â—â—e word of God yea so ye did sweare to defend any Religion of any Nation you never heard of according to the word of God if you say But we knew the Reformed Religion of the Church of Scotland therefore ye might sweare to it but yee know not all the Religions of any Nation you never heard of But if so then yee knew the Reformed Religion of Scotland to be according to the word of God then it appeared satisfactorily to your conscience so to be But did their fundamentalls against Familists Antiscripturists Socinians Arrians so appeare to your conscience to be according to the word of God and their Antichristian and tyrannicall Presbyteries that are but as you say Episcopall Courts and Consistories appear to be so and that satisfactorily to your consciences if so why judge ye Familists Socinians such as deny the Trinity and such as make all the Saints to be Christ and Godded with the indwelling fulnesse of God to be Gods manifeâ—â—ed in the flesh to be Saints brethren the godly party to be indulged then you must question the fundamentalls of the doctrine of Scotland and they did not satisfactorily appeare to your conscience to be according to the word of God And why did you simply without any limitation sweare to endeavour the preservation of the Reformed Religion you should have said truly Reformed Religion of the Church of Scotland and why did you sweare simply to the doctrine worship discipline and government of the Church according to the word of God when yee knew then as now their government was Antichristian and not according to the word of God and their doctrine even in fundamentalls not so sure but Socinians Arrians and the Saints your brethren the Familists may hold the contrary and bee tollerated as Saints and their doctrine though opposite in fundamentalls to ours may be as satisfactory truths to your conscience as ours of Scotland Confesse and glorifie God you sware the Covenant in a Jesuiticall reserved sense kept up in your minde as you insinuate pag. 66 67. and such as the words cannot beare 3. There is here a new Tricke put on the Covenant it bindes to no truth but what shall appeare satisfactorily to the conscience of each swearer to be according to the word of God If a Merchant promise and swear to a simple man to give him for such wares an hundred pounds he gives him but an hundred pounds Scotch whereas the wares are to the man as dear as an hundred pounds Starling is the Merchant absolved of his oath and promise if he pay him but an hundred pounds Scotch and say it appeares satisfactorily to my Antinomian conscience the 〈…〉 of no more value then a hundred pound Scotch and my oath and promise obligeth me to no more then satisfactorily appeareth to my conscience the onely rule of my obligation to be according to equity and justice and so you are fully paid with an hundred pounds Scotch So this Authour absolves us from all oaths and covenants though we sweare not to kill a captive taken in warre and sweare to adhere to the fundamentalls that there is one God Christ is the one onely Mediator God and man consubstantiall with the father yet if after you have talked with Saâ—marsh or put your faith in the power of the sophismes oâ— a cunning Jesuit he makes it satisfactorily appeare to your conscience that it is according to the word of God that the captive â—e killed â—e is a murtherer and there be as many Mediators as there be Saints in heaven and as many Christs Godded with the fulnesse of the Godhead as there be Saints of the family of love and so your oath to your fundamentalls obligeth you not and you are guilty of no perâ—ury though first you sware to the necessary truths of God and now ye turne apostate from both faith and oath Libertines infuse such a magick in your erroneous conscience that it is your onely rule and displaceth the Law of nature from all obligation or the word of God the onely rule of faith and manners you are tyed no longer by the oath of God then your weather-cock-conscience with this new Moon hath catched a new light you are as if there had been no such outward Covenant obliging you take it upon the word of this Gamaliel dormii securd in utramque aurem But though it be true nothing doth oblige but it must appeare to be according to the word of God that it may oblige in the right and due manner and way yet it is most false that it obligeth as it shall appear or quaâ—â—nus because it doth appear to the conscience to be the word of God for a quatenus ad omne valet consequentia Then every thing obligeth as it appears to be the word of God to the conscience most erroneous then are some obliged to murther the innocent Apostles for it appeares satisfactorily to their conscience to be the word of God and service to God so to doe Joh. 16. 1. and some are obliged to sacrifice their sons to God though they did vow and covenant the contrary in Baptisme for it appeares satisfactorily to their conscience it is according to the example of Abraham to offer their sonnes to God except God from heaven forbid them as he did Abraham 5. To Libertines no Covenants nor Oaths of the most lawfull things layes on any more obligation to performance then if these Oaths
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
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
14. Cavils against coercive judiciall Laws for punishing false Prophets in the old Testament removed Laws punishing false Teachers were morall not temporary and pedegogicall p. 189 Power of fathers and masters in the fourth Commandment coercive p. 190 Compelling to hypocrisie for fear of shame and reproaches as guiltie 〈◊〉 compelling men with the sword not to publish heresies nor sedâ—â—â— others p. 191 A third Answer p. 191 Blasphemers and Idolaters never were judged to die by consulting with the immediate oracle of God as John Goodwin imagineth Hagiomastix sect 34 35 36 37. ibid. We have as sure a word the Scripture as immediate consulting with the oracle of God p. 192 Want of infallibilitie should exclude all judges to judge pastors to preach or write Synods to advise because we cannot doe these with Propheticall infallibilitie p. 194 A twofold typicalnesse in the old Testament one meerly ceremoniall unreducible another typicall but of civill and naturall use the use of the latter ceaseth not because it was sometime typicall so is punishing of seducers p. 197 Seducers of old denied no other-waies God then our false Prophets now a-daies doe deny him p. 19â— Not only those who offend against the principles of nature but those that publish and hold Errors against the supernaturall principles of the Gospel are to be punished by the Sword p. 200 Such as slâ—w their children to Molech denied no more the word of God then our Hereticks now doe p. 201 There be false Prophets now under the new Testament as there were under the old Testament 202. Chap. 15. Christs not rebuking toleration and the Law Deut. 13. vindicated Christs not expresse rebuking of the Magistrates tolerating of heresies makes not for Christs approving of toleration of Heresies more then of tolerating the absolving of a murtherer at the time of the feast or other crimes against the second Table p. 203 The Laws Deut. 13. three in number explicated the first two were morall the third Ceremoniall for the most part p. 205 Thewars in the Old Testament warrant wars in the New according to the naturall equity in them but they bind not according to the Ceremoniall and temporarie typicalness annexed to them page 209 Chap. 16. Prophecies in the Old Testament especially Zach. 13. 1 2 3 4 5 6. for punishing false Prophets vindicated The prophecies in the Old Testament especially that Zach. 13. 2 3 4 5 6 7. prove that false Teachers under the New Testament ought to be punished with the sword p. 209 So Joh. Goodwin answereth in his Appendix to Hagiomastix 210 The prophesie Zach. 13. and the house of David noteth not the Jewes only excluding the Gentiles ibid. Master Goodwins answer to Zach. 13. p. 211 Answer of Mr. Goodwin p. 213 It is not metaphoricall thrusting through that is spoken of Zach. 13. but really inflicted death and bodily punishment ibid. Chap 17. Places in the New Testament especially Rom. 13. for punishing of false Teachers vindicated So John Goodwin Hagiomastix p. 218 The ignorance of the Christian Magistrate in matters of Religion no ground why by his office he ought not to know so far truth and falsehood as to punish Heresies published and spread p. 219 Ordinary professors may know who are Hereticks and who false Teachers ibid. Magistrates as Magistrates cannot judge all evill doers for heathen Magistrates who never heard the Gospel cannot judge Gospel Hereticks p. 220 How Christ taketh service of a Christian Magistrate p. 2â—â— Master Joh. Goodwin p. 225 How Master Goodwin would elude the place Rom. 13. to 〈◊〉 that false Teachers are not evill doers p. 2â—â— Paul Rom. 13. speakes of Magistrates in generall what they ought to be not of Roman Magistrates as they were then ibid. Roman well-doing and ill-doing not meant in this Text p. 227 Chap. 18. The place 1 Tim. 2. 1 2. for coercive power 〈◊〉 false Prophets cleared The place 1 Tim. 2 1 2 3. explained p. 2â—9 We are to pray that Magistrates as Magistrates may not only 〈◊〉 but procure to us that we may live in godlinesse p. 2â—â— Rev. The ten Kings as Kings punish the whore and burn her 〈◊〉 for her Idolatrie p. 231 Extraordinarie punishing of Hereticks no case of the Magistrates neglect argueth that the Magistrate ought to punish them p. 232 Chap. 19. Exemption of false Prophets from coercive power is not Christian Libertie This Libertie of Conscience is not Christian Libertie p. 233 A Speculative Conscience no more freed from the Magistrate then â— practicall Conscience p. 235 Ecclesiasticall censures as compulsory as the Sword ibid. Chap. 20. The parable of the Wheat and the Tares discussed and cleared The scope of the parable of the Tares and the vindication thereof p. 236 The danger of punishing the innocent in lieu of the guiltie through â—â—â—stake is no argument that Hereticks should not be punished by 〈◊〉 magistrate p. 237 The Tares are not meant of Hereticks but of all the wicked who shall be burnt with unquenchable fire p. 238 The Parable of the Tares and of the sower most distinct parables 〈◊〉 matter and scope p. 239 Let them grow not expounded by Christ and what it meaneth p. 240 What is understood by tares p. â—â—â— Heresie may be known ibid. What is meant by plucking up p. â—â—â— What is meant by the field what by the wheat ibid. All the tithes of the parable must not be expounded nor the time exactly searched into when the tares were first 〈◊〉 p. 243 How sins are more haiâ—â—â—â— under the new Testament and 〈◊〉 God is now no lesse severe then under the Law and a Citie that will defend and protect a false Prophet against justice is to bee dealt with the same waies as under the Old Testament except that the typicalnesse is removed p. 244 What let them grow imports p. 245 How we are to bear permissive providences wherein evils of sin fall out ibid. Christ must mean by tares and wheat persons not doctrines good and ill p. 246 Whether false Teachers if they repent must be spared or because they may repent p. 247 Chap. 21. Of the Samaritam and of the non-compelling of Heathens how the Covenant bindeth us The not burning of the Samaritans doth prove nothing for the immunitie of Hereticks from the sword p. 249 How far we may compell other Nations or Heathens to imbrace the true faith p. 250 Of the Covenants obliging of us to the religions observance thereof p. 251 The word of God as it is in every mans Conscience no rule of Reformation in the Covenant p. 252 The equivocation of Sectaries in swearing the Covenant ibid. The Author of the Ancient bonds an ignorant provaricator in the Covenant p. 254 All morall compelling of Hereticks and refuting of false teachers by the word is as unlawfull as compulsion by the Sword according to the principles of Libertines p. 255 The Magistrate as the Magistrate cannot send Ministers but in a compulserie way p. 256 How Independents were insuared
Testament to be the word of man not the word of God The Sadduces acknowledged the five books of Moses to be the word of God yet because they denyed the resurrection of the dead Christ argueth them Math. 22. 45. Ignorant both of the power of God asserted in the books of Moses and of the scriptures especially of that scripture which God spake out of the bush to Moses I am the God of Abraham the God of Isaac c. Exod. 3. 6. Yet would the Sadduces have sworn and subscribed all the booke of Exodus as the undoubted word of God but when they denyed the resurrection sure these words I am the God of Abraham c. making the Covenant of grace to dye when Abraham dyed and Abraham to have perished in soule and bodie as they expounded it was not the word of God and Papists will subscribe the old and new Testament and the three Creeds the Nicene Creed the Creed of Athanasius and that which commonly is called the Apostles Creed Yet as they expound the word and these Creeds we say they transforme the word of God into the doctrine of devils and most abominable Idolatrie The greatest hereticks that were Arrius Nestorius Appolliuaris Macedonius the Treithite acknowledge the scripture to be the word of God and will sweare and subscribe the word of God and containe themselves intra sacra scripturae lâ—cutiones within the words of scripure But their faith is not the saith of the scripture and this makes ten thousand and millions of faiths where as the word faith there is but one faith For Arrius hath one faith Apollinâ—ris another Nestorius another and every heretick a faith according to the sense that he fallely puts on the scripture and all may sweare one Confession of saith in Scripture-words Arminians say no man after he hath received a decree of a Synod is longer oblieged to it nor upon any other condition but in so farre and so long as he judgeth in his conscience that it is true Answ This is meere Scepticisme and to make the conscience whether erroneous or not erroneous to be a bible and a rule of faith For though the erroneous conscience say it is service to God to kill the innocent Apostles John 16. 1. Yet the sixt commandement lyes upon these murtherers with equall strength thou shalt not kill otherwise they are nor guilty of murther For if a Synod decree to kill Peter and John because they preach that the Son of Mary is the Messiah is bloody persecution Then so soone as Scribes and Pharisees in their erroneous conscience for Libertimes make exceptions of no consciences an erroneous more than another nor erring in fundamentals more than of another shall judge it service to God to kill the Apostles they are loosed from the sixt commandement and no longer oblieged to this thou shalt not murther So the authour of the tractate called Armini Where mens scope is any way to remove controversies there is there no care or little at all of the trueth of God and where the externall peace of the Common-wealth is heeded precisely there peace of conscience is of none or of little value the truth is not there perswaded but crushed Ans The learned and renowned professors of Leiden answer the end of Synods is not by any means good or bad to remove controversies but to burie them by the power of the word 2. Onely externall peace separated from truth should not be intended but conjoyned with truth and peace of conscience 3. The end of Synods is not effectually and actu secundo to silence hereticks and gain-sayers of the truth nor is it Christs scope in convincing the Sadduces that the dead must rise Math. 22. to perswade the truth so as there shall never be on earth Sadducie again who denies the resurrection for in Pauls and in the Apostles time the Sadducies still denyed the resurrection after the Synod of Jerusalem Acts 15. There arose many that said we must keep the Law of Ceremonies but the end of Synods is to doe what may actu prime remoove controversies and silence Hereticks by clearing scripture and truth but the end is not to remove obstinacy that is not the scope of Synods nor of preaching nor of the scriptures but of all these are in the event as God blesseth them and concurreth with them the end of Synods is not to oppresse or deprive ministers the end of despised and obstinately refused truth is such Armini Synods should not ayme at setting up their own authoritie which in matters of faith is none at all such decisions are the heart of Poperie and makes all religion without Synods to be uncertain Ans Synods should take care that no man despise their Authority as Timothie is exhorted by Paul but their Authoritie in matters of faith is conditionall and so not nul 2. Synods are necessarie ad bene esse not absolutely for many are saved both persecuted Churches and believers who neuer had help of Synods to cleare their faith 3. But none more contend then Libertines doe for a faith as uncertaine as the weather which may change with every new moone The same also may be said of preaching and a ministerie which the Lord Jesus ascending on high gave for the edifying his body the Church that religion is uncertain without it For Pastors in publick should convince gainsayers and so remove heresies Tit. 1. 9 10 11. 1. Tim. 6. 3 4 as well as Synods and Libertines in their conscience know Protestant Synods Lord over the faith of none as if they took to themselves in fallibilitie as Popish Synods doe Armini Since Synods may erre how then place they religion in securitie Ans No otherwise then Doctors and Pastors doe place religion in security by teaching truth and refuting errors and yet they may erre Obj. But Pastours oblidge not men to receive what they say under paine of Censures as Synods doe Answ Vnder paine of divine if not Ecclesiasticall punishment and the one is that way as binding to the conscience as the other yea more for it is a greater obligation for Pastours to subject men to divine wrath if they receive not what they preach then for Synods to binde them onely to Ecclesiasticall censurers and yet none can say that Pastours exercise tyrannie over the conscience for the former Ergo neither can Synods justly he deemed Lords over the conscience for the latter Armin. Very often fewer and provinciall Synods doe 〈◊〉 mine more soundly then many and Occuminical Synods Answ That is by accident one Machaiah saw more that foure hundred prophets of Baal But this objection is against the saftie that is in a multitude of counsellers and in the excâ—llencie of two convened in the name of Christ above one Armin. Decision of Synods cannot oblidge men while they know that the decision was rightly made it is not enough to oblidge any to consent that that which is
that men should believe because so saith a Synod But all the mysterie is though a Synod should determine a truth an hundred times according to the word yet if the conscience say it is no truth the determination of a Synod doth not obliedge at all say Libertines because the conscience according to the minde of Libertines is the nearest obleidging rule but any thing obleidgeth not to obedience and faith as it appears either true or good to our conscience for to kill the Apostles appears lawfull to commit adulterie and murther appeareth good to many yet are not men obleidged to kill the Apostles or to commit adulterie Armini If a thing be determined out of the word of God by a Synod then was that thing before determined in the word of God and yet that must be examined in a Synod which is supposed to be decyded in the word what need is there of a Synodicall examination of that which is supposed to be lyable to no errour for so must the word of God be examined Answ What the Bereans heard the Apostle Paul preach Act. 17. 11 12. was the verie Gospel determined in the Scriptures of the Prophets what then needed they try the Gospel or examine what is infallible in private among themselves more then in publick Synods this argument is against the Apostles rule Try all things and try the Spirits whether they be of God or not for sure these rules warranted them to examine Paul Peter and Johns doctrine and Spirits and finding them to be truths decyded in the word to receive them therefore after there is a Scripturall decision it doth not follow that there should not be a Declarative or Ministeriall decision by Synods and by pastours preaching the Gospel For this doth close subvert all Ministery and Preaching and all trying of the Spirits nor is it hence concluded that we examine the word of God as if it could be false but that we are both in private and in publicke to examine and try whether that which is proposed to us as the word of God be the word of God or no But wee examine and suspect the credit of men who may and can lye Secondly but this supposeth that what ever is brought under a Synodicall discussion is false or at least fallible which is a most false principle of Libertines and that nothing which is the word of God should fall under a Synodicall discussion to be tryed which is true thus farre the word of God as it is the word of God is not to be tried nor determined but in reference to messengers who are but sinfull men and can deceive and to our dulnesse and sinfull ignorance there is need that a Ministerie and Synods help us with declarative and misteriall declarations untill we be where they shall not need a Temple And what Libertines say the same said Anabaptists so Buâ—â—inger saith Anabaptists taught that the Evangelist should be recited without words casting it that is without preaching and that every man was free to interpret the Scripture as he will and that the interpretation of Scripture is not the word of God So that the peoples conscience and private sense is their Scripture and rule of faith we need not then Scripture every mans sense is his Rule which yet is not so good divinity as the heathen Melytus accused Socrates of and thought Socrates was worthie to die for that such as the people beleeveth to be gods he believeth to be nothing such but thinketh there be some new Dieties and was it a crime that Socrates thought the peoples lust was no good rule in divinitie Armini All should be admitted to Synods because Religion concerneth the Conscience of all or if it be confusion to admit all to come yet should no decision be except first all the Church be acquainted with the businesse Answ God never appointed all and every one to lay burdene and Directories or Lawes upon themselves as is cleare Act. 15. God keeps ever that order in his Church of some to teach and some to be taught of some to obey and some to be over others in the Lord that before Lawes bee made that concerne the conscience there should be a reference of all made to the people and they acquainted with reasons from the word of God before a decision we shall not condemn but it is nothing against us Armini These that come to Synods ought to be ingaged to be Church or to no Confession But every way free Answ Then such as convened in a Synod in the Church of Pergamus and Thyatira should not be principled in the faith of Christ and his truth against the deeds of the Nicolaitanes with whom fornication went for a thing indifferent or against such as hold the doctrine of Balaam or Jezabel they must all come as indifferent to absolve as to condemn the Nicholaitanes and the false Prophetesse Jezabel But Paul and Barnabus came to the Councell of Jerusalem as Members thereof being fore engaged to condemn Circumcision as not necessary to salvation and had preached against such a necessitie and yet were not byassed Voters in the Assembly and by this reason if Fundamentals be to be established in a Synod and the contrary errours to be refuted when Doctours come to a Synod they must leave faith and soundnesse of faith at home and come to the Synod with purpose to buy and bargain there for a new faith And let all men come thither as Scepticks and Nullifidians and goe so also away believing with a reserve that that the Synod hath determined may be a lie But as Arminians take true libertie of free-will to be an absolute power to doe ill or well stand or fall eternally so they judge that Libertie of prophecying is a Liberty to teach and believe Indifferently either lies or truth heresies or sound doctrine whereas libertie to doe ill in any sense is licentiousnesse not libertie Armini The question is not whether a man when he judges right can erre for who can affirme that but whither either a man or a Church who judgeth rightly according to the word of God have any law or power to command and injoyn others to receive and believe what they have rightly Judged and that without controversie for no man is obleidged to receive and beleive a truth which a Synod unanimously or for the most part hath truely judged because the Synod hath so judged or sayth so Answ But Libertines make such a question for they affirm that a Synod doth never judge so rightly but we must believe what they judge with a reserve and so that what they determine is false or may the next day be false Secondly we conceive that God hath given to some one single Pastour and farre more to a Synod of Pastours and Doctors a power to rebuke teach exhort with all authoritie 2. Tim. 41. 2. To charge Tit. 2. 14. them before the Lord. 1. Tim. 6.
hypocritically peaceable chast content with their own true in their word as well as punishing false teachers and hereticks maketh many hypocritically sound in the faith So Augustine contra Petilian l. 3. c. 83. 2. There is no ground in Scripture to say that because the Canaanites erred against the duties of the first table onely that therefore israel was to destroy them in warre For Joshua 11. 26 27 28. the contrarie is clear Joshua made warre with them because God having hardened their heart they came out in battle against Israel and so the cause of the warre was not Religion and their madnesse of Idolatrie though on the Lords part it was a provoking cause but violence in invading an harmelesse and innocent people so Ioshua and Israel compelled them not to embrace the true Religion then from thence it cannot follow therefore no lawes were to be made against the false Prophets and blasphemer And if that consequence was null then it cannot be strong now So we say under the new Testament we cannot bring in to the faith the Heathen and Pagans by violence and the sword it follows not Ergo no blasphemer within the visible Church should be forced 3. violence and the sword is no means to work men to subjection to Christ it follows not Ergo because the weapons of our warfare are not carnall but spirituall 2 Cor. 10. 5. 6. the Apostle should not say shall I come unto you with the rod or in love or in the spirit of meeknesse 1. Cor. 4. 21. and therefore he should not deliver any to Sathan 4. nor is this a good consequence because the fear of bodily death or punishment by the sword cannot convert therefore it cannot terrifie men from externall blasphemie and tempting of others to false worship for the externall man his words solicitations doe ill by teaching and his actions not the inward man or the conscience and the soule is the object the Magistrate is to work on For neither under Moses more then now could the sword convert men to the true Religion yet bodily death was to be inflicted on the seducer then as now Deut. 13. 11. And all Israell shall hear and fear and shall doe no more any such wickednesse as this is among you and afflictions work the same way now Rom. 13. 3. for rulers are not a terrour to good works but to the evil wilt thou then not be afraid of the power doe that which is good and thou shalt have praise of the same There be five pull-backs that keep men even in heresie and in a false way as may be collected out of Augustines writings from which by the terrour of just lawes they may be affrighted from seducing of others as 1. fear of offending men especially those of their own way 2. an hardning custome in a false way 3. a wicked sluggishnesse in not searching the truth of God 4. the wicked tongues of enemies that shall traduce them if they leave heresies 5. a vaine perswasion that men may be saved in any Religion See Augustine epist 114. ad Vincent epist 48. epist 50. ad Bonifacium contra Petilianum l. 3. c. 83. lib. 3. contra Cresconium cap. 51. contra Guidentum l. 1. c. 19. lib. contra Parmen c. 10. contra Gaudent l. 1. c. 24. de unitate Eccles c. 20. epist 166. And so that which the Objector Mr. John Goodwine long agoe objected is easily answered that the Magistrate cannot in justice punish that which is unavoydable and above the power of free-will to resist but such are all heresies and errours of the minde For this might well have been objected against that most just law Deut. 13. why should God command to stone to death a seducer that tempts any of his people to worship false Gods because such a man is sick but of an errour in the minde he beleeves he does service to his God whom he beleeves to be the true God in so doing and had the heathen and Jews under Moses more strength of free-will and more grace to resist Apostacie Blasphemie wicked opinions against the true God then we have now under the Gospel And the Lord hath expressely said Deut. 13. 11. Israel shall feare bodily death and doe such wickednesse no more now this was not Ceremoniall or typicall fear but meere naturall feare sufficient to retract and withdraw men from externall acts of seducing and blaspheming which is all that the Magistrate can doe 2. this is the verie objection of Donatists and Augustine answers truely By this answer the Magistrate should not punish murtherers and adulterers for they have not grace to resist temptation to murther certainly the Spirit of Revenge and of whoredoms must be as strong above free will as the Spirit of errour and lies Achab then sinned not in beleeving the lying Prophets who deceived him and it was not in his power to resist the efficacie of lying inflicted on him for his former sins And what sinnes the Magistrate punisheth he doth punish as the formall Minister of God Rom. 13. and so this is the Pelagian Arminian and Popish objection against God and free Grace as much as against us 3. the wickedest seducer is punished for his externall acts of false teaching and seducing which may and must be proved by witnesse or confessed by the delinquent before he can justly punish him but not for any mind-error which is obvious neither to judge nor witnesse Then the true state of the question is not whether the sword be a means of conversion of men to the true faith nor 2. whither heathen by fire and sword are to be compelled to embrace the truth nor 3. whither violence without instruction and arguing from light of Scriptures should be used against false teachers nor 4 whither the Magistrate can punish the opinions of the mind and straine internall liberty But whither or no ought the Godly and Christian Prince restraine punish with the sword false teachers publishers of hereticall and pernicious doctrines which may be proved by witnesse and tends to the injuring of the souls of the people of God in a Christian societie and are dishonourable to God and contrary to sound doctrine and so coerce men for externall misdemeanours flowing from a practicall conscience sinning against the second table as well as from a speculative conscience to borrow these tearmes here when they professe and are ready to swear they performe these externalls meerely from and for conscience For since false teachers and hereticks in regard of the spiritualnesse of their sinne are the worst of evill doers and such as work abomination in the Israel of God and there is no particular lawes in the New Testament for bodily coercing of Sorcerers Adulterers Thieves Traitors false witnesses who but speak lies against the good name of their neighbour not against the name of God nor against Sodomites defilers of their bodies with beasts perjured persons Covenant breakers liars
doe the like and others the like till Religions bee multiplyed and this wee must say except it be affirmed that under the New Testament The corruption of our nature is not so great through neglect of Magistracy to doe what seemes good in our owne eyes under the New Testament and to runne a whoring from God to other high places as they did and if so neither should there be a Magistracy under the New Testament to restraine us in wayes of conversation touching the second Table to wit to hedge men in from robbing and stealing from incestuous Marriages and Polygamie upon meere conscience for if the Saints be the onely â—ust owners of the earth as many now hold it is no more punishable by the Ruler as robbery that a Saint take the Oxe Asse Monies Possessions of his neighbour who is a carnall and wicked man then that he take of his owne goods for his use when he is naked and starving which by the Law of nature hee ought to use before hee famishâ— and incestuous Maâ—riages are to some consciences as unpunishable now as when Cain and Abel married their owne sisters and if conscience ought not to bee forced in one thing neither can violence bee offered to it in any thing that unfainedly pretends to conscience Argument III. THAT indulgence and forbearance of all from the Ruler which layes an undeniable ground for Scepticisme Fluctuation and doubting in matters of Religion is not of God But such is toleration of sundry Religions ergo The major is thus proved True Religion suggesteth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a perfect understanding Luke 1. 3. knowledge and perswasion of faith Rom. 14. 14. 23. faith by many infallible tokens Act. 1. 3. Full perswasion Rom. 8. 39. 2 Tim. 1. 12. 2 Tim. 3. 16 17. All riches of the full assurance of understanding Col. 2. 2. The assumption I thus prove Because the Libertines say that speciall and principall ground of no indulgence to false Prophets under the Old Testament was because the Prophets were infallible God himself who onely knows the heart designed the false teacher and the blasphemer by immediate resolution from his owne oracle and made it out of question whether that was heresie or no and whether presumptuously against the light of conscience the man held professed and taught others so to doe and beleeve as he did So Arminian Libertines So Minus Celsus So Vaticanus So Jo. Goodwin and the English Libertines But now since the Prophets and Apostles fell asleepe no Magistrate no Synod is infallible all men are apt to deceive and be deceived for whether in fundamentals or non-fundamentalls none now can challenge Propheticall or Apostolicke infallibility the Synod condemning Socinians Familists as heretickes are not infallible but may as rather be the heretickes as those whom they condemne for they have not monopolized the Holy Spirit to them-themselves so say they wee have no immediate Oracle to determine heresie and what we beleeve in all except some few fundamentalls wee are to beleeve with a reserve leaving roome to a new contrary light say the Independents yea but it holdeth in beleeving fundamentalls as well as non-fundamentalls for in neither have wee Propheticall infallibility and immediate Oracles and Scripture shewes wee have as great darknesse blindnesse of minde naturall fluctuation to beleeve nothing in supernaturall fundamentalls in the Gospell as in non-fundamentalls but with trepidation and doubting of minde wee no more having monopolized the Spirit to us then Sectaries nor Sectaries more then we in the one then in the other in fundamentalls then in non-fundamentalls what ever wee beleeve upon this principle of Reciprocall Toleration both wee and Sectaries are to beleeve with a speciall reserve to change that faith with the next new Moone when contrary new light shall appeare so are wee taught to have faith of nothing but to bee tossed to and fro and to bee carried about with every wind of doctrine with wavering not rooted nor established nor fully perswaded of any thing contrary to Ephes 4. 14. Hebrewes 3. 19. Coloss 2. 2. 7. Roman 14. 2â— 2 Timoth. 1. 12. And this destroyes faith and makes it a meere conjecture and an unsettled opinion with a fluctuation of minde to waite the tyde of a new contrary light and send this old faith away and admit of another yet so as to lodge that new one with a moveable reserve and so must we live and dye doubting and meere nullifidians Argument IV. THat which destroyeth all our hope comfort of the Scriptures zeale constancy and rejoycing in suffering for the truth for Christ and the Gospel is not to be held nor is it from God But toleration of sundry Religions is such ergo The Proposition is cleare for the places of Scriptures placing these Christian graces in beleevers as Heb. 5. 19 20. 1 Pet. 1. 3. 1 Thess 5. 8. Rom. 15. 4. 5. Rom. 12. 11. Rom. 5. 1 2 3. Eph. 3. 1. Phil. 1. 12 13. Heb. 10. 33 34. Matth. 19. 29 30. Now Toleration layes this ground as a principle Men are not to be troubled for their conscience because they beleeve hold publish and reach what they do right or wrong according to their conscience be it erroneous or not erroneous and their zeale hope perswasion comfort carrieth them to undergoe the reproaches of Heretickes Seducers false Prophets imprisonment torture death burning quicke rather then they would sinne against knowne truth and offend against a conscience though erroneous yet because the sufferers are not infallible and it may be a lye they beleeve publish and suffer for their hope may be grounded on a lye their comfort not bottomed on the Scripture and so false hope and comfort their rejoycing in sufferings and undergoing torture and violent death but fleeting and counterfeit joy their zeale without knowledge a bastard zeale having nothing to doe with the word and Gospel-promises but in the bottome as contrary to them as light is to darknesse for what any Saint or Professour beleeves and publishes hee is to beleeve and publish and dye in it and for it with a faith that the contrary may bee a truth of God and so to bee tolerated and borne with now the hope of the hypocriâ—e is therefore compared to the spiders web to a broken tree to a blasted olive tree his joy to a night vision a dreame the cracking of thornes under a pot because both hope and joy and all his comfort is grounded on an erroneous conscience a lye an imagination not on the word of God Now so is the joy comfort and hope of all Religions which Libertines contend must be tolerated they confesse they may bee truths they may bee lyes yet if they bee punished for them they suffer persecution for righteousnesse for Christ for truth Argument V. THAT which taketh away all wayes of removing Heresies under the New Testament both by the Sword and refuting of gaine-sayers by the word all rebuking all
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
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
he of men you shall not need to represse it for it will of it selfe come to naught which he proves by the instances of Judas and Theudas If it be of God it is in vaine to strive against it for it must prevaile and the counsell of Heaven must stand for then ye run the hazard of fighting against God and incurring the displeasure of the Romans by whose courtesie and meere grace you have the liberty of capitall punishments The Grounds that Master Goodwin layes downe are Gamaliel at this time was a convert and tooke on him the patrociny of the Apostles 2. His reasoning to abstaine from them is Orthodox and sound and from the holy Ghost 3. It holdeth That when Judges are not infallibly perswaded as these were not knowing the way of Christ to coerce any Religion or way never so false is persecution straining of free consciences and fighting against God I Judge John Goodwin hath ploughed with the Heifer of Vaticanus who writes a virulent peece against Caloin and condemnes the burning of that Monster Michael Servetus brings the same argument Vaticanus some thinke it was Castalio adversus Calvinum Num. 10 and Bellius arg 5. But 1. Though Libertines espouse and owne the Argument of Gamaliel as from the holy Ghost to condemn all use of the sword against false teachers yet it is Gamaliels rotten Dialemme not the holy Ghosts 2. Abstaine from these men is according to the medium or reason of Gamaliel speak no boasting words Deale not morally with the conscience though ye by office ought so to do as sitting in the chaire of Moses far lesse use the sword against them The reason is if the Doctrine be of God it shall stand and ye are no more to fight against God with the tongue than the hand and with corrupt reason than with a steele sword and if the Doctrine be of men it shall fall of will neither then are you to preach nor with the arme of flesh to act against them and the word in the Greeke is stand up from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omittite eos v. 38. Let them alone v. 38. and the intention of Gamaliel if he speak as a Convert to Christ as Goodwin and Vaticanus suppose must import no lesse 2. The Argument is as strong in the matter of adultery treason bloody rebellion and murder against the lawfull Magistrates power coercing all disorders against the second table as against Religion or a way of God or of men by which wee worship God and therefore as Beza sayth The man was no favorer of the Gospell but feared the evill that might follow upon the displeasure of the Romans And Piscator and Gualther saies well It was an evill counsell Gualther sayth Since the scope of Gamaliel was onely to save the Apostles from present danger they abuse this argument who thereby shake all discipline civill and Ecclesiasticall For the Magistrate beares not the Sword in vaine and ought to extirpate Heresies by his Office And Calvin saith It was a sentence unworthy of a wise man because that which is of God shall stand Gamaliels consequence is null that therefore the Magistrate whom God armed with the Sword should doe nothing against sinne The consequence is as strong in murthers Paricides Sedition as in Heresies whatever Vaticanus says in the contrary applying this argument only to doctrine and to plants that our heavenly father hath not planted For 1. It is not the purpose of Gamaliel to draw his doctrin to so narrow a channel as to doctrins only as if doctrins of men only came to nought for Gamaliel alledgeth the examples of Iudas and Theudas the Galilean whose fault was not only false prophecying but rebellion and sedition for foure hundred armed men gathered to this man and obeyed him Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abierunt post cum quasi quadringenti homines They went after him as their Captaine in the fields And the other Judas of Galile drew away much people Now they were drawn away in a course of tumultuary rebellion as is clear by the two words they obeyed him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersi sunt they were scattered as an armie of men then these men were not onely false teachers but levied men to rise against authority as Anabaptists doe after them so shall it follow that when men rise in bloody murthers and insurrections we must leave them to God for when they rise to cut the throats of innocent people whether that ignis fatuus the foole fire of blind zeale or a treasonable designe raise them in armes their way is either of men and so God will bring it to nought and we must sit still and suffer our selves to be murthered contrary to the law of Nature because God will not faile to crush these novators and firebrands or their way and courses of God and so yet we must sit still and all the most just defensive warres shall be unlawfull for if we stir one foot against them we run the hazzard of the bold blind Gyants to fight against God it is all one to the dialemme of Gamaliel whether he speakes of Theudas the Magician or Sorcerer as Josephus antiq lib. 20. cap. 2. and Eusebius who rose in the time that Cuspius Fadus governed Judea who said hee could divide Jordan and gathered his men to the banks of Jordan in the fourth year of Claudius or if it bee Theudas that rose long before Fadus before the reigne of Agrippa who did reigne seven yeares under Caligula and Claudius or who this Iudas was it is sure the argument will prove that Magistrates are not to draw their swords against rebells and traitors and this subverts all policy and Government Civil or Ecclesiastical 3 The Argument of Gamaliel cannot conclude that God is lesse watchful and lesse severe to take vengeance on Sorcerers Murtherers Lions and cruel tyrants bloody and deceitful men than against new false religions for if the way of Robbers Conspirators Armies that rise in rebellion against their masters Covenant-breakers bee of men God wil bring it to nought and destroy it as he overturned the way of Theudas and Iudas as is cleare God turnes the way of the wicked upsidedown Ps 146. 9. And the bloody and deceitfull man shall not live halfe his days Ps 55. 23. And so shall the old Lion perish for want of his prey Job 4. 11. and shall want and suffer hunger Psalm 34. 10. ergo Iob or any Magistrate should refraine from plucking the prey out of the Jawes of the oppressours contrary to Iob 29. 16 17. or if the way of Oppressors bee of God and if God have armed them with his power to be a scourge Rulers should not defend the fatherlesse the widdow and the stranger from the pawes of the Lions and Murtherers but should refrain
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
and eate first and that before any of the words of Institution bee mentioned or any blessing of the Elements must be a manifest breach of the Directory of Jesus Christ which sure holdeth forth to us a twofold ordering of acts of worship one divine which we must pâ—remptorily follow another prudential and humane in circumstances which concern both the worship of God and civill Assemblies as time place persons c. and in the latter we are no further to be commanded in point of uniformitie then the generall rules of the word lead us and compulsion where God hath no compelling commandment going before in an exact uniformitie we utterly disclaim nor can men or Church or all the Assemblies on earth make laws in matters of Gods worship where the Supream Lawgiver hath made none and the Preface of the Directorie is so clear in this that we trust we shall quickly agree with the godly and sound in judgement in this Obj. 18. But whether were it not better that a Patent were granted to Monopolize all the corn and cloath and to have it measured out to us at mens price and pleasure which yet were intollerable as some men and Synods doe appoint and measure out to us what and how much we shall beleeve and practice in matters of religion and whether there be not the same reason that Presbyterians and the Assembly of Divines at Westminster should bee appointed by us Sectaries what they shall beleeve and practise in Religion as for them to do so to us seeing we can give as good grounds for what we beleeve and practice as they can doe for what they would have if not better Answ It were indeed better that all the corn and cloath were monopolized to be measured out at the pleasure of men then that truth should be monopolized and measured out at the pleasure of men speaking what pleases them without all warrant of the word of God and alledge only mens meer authoritie or rather lust and commanding men without trying the Spirits and doctrines by the Scriptures as the Bereans tryed Pauls doctrine Acts 17. Peremptorily to beleeve and practise what they appoint under pain of the Sword this sort of monopolizing either corn or truth our witnesse is in heaven we detest and refuse But of monopolizing and appointing what truth men should beleeve by an authoritative ministeriall and officiall holding out of truth in the name of Christ and from the word of truth in a way of leading the consciences by perswading from strength of light by the Law and the Testimonie and exhorting all men in the Lord to try the Spirits examine by the word not what men but the Embassadors of Christ say and teach not from themselves but from the will and commandment of him that sent them then must they give an account to God who call this monopolizing of the truth and measuring it out at the pleasure of men when as the preaching of the word being instant in season out of season reproving rebuking exhorting with all long-suffering and doctrine 2 Tim. 4. 2. should so be a monopolizing of the truth and a measuring of it out at the pleasure of men in regard that Christ saith Matth. 10. 40. He that receiveth you receiveth me Joh. 13. 20. and Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And Matth. 10. 14. Whosoever shall not receive you nor hear your words when ye depart out of the house or Citie shake off the dust off your feet Verily I say unto you it shall be easier for the land of Sodom and Gemorrah in the day of judgement then for that Citie Which words are spoken of all the faithfull Ministers of Christ to the end of the world Matth. 28. 19 20. so they speak according to the commission given them by the Lord speaking in his word whether they declare the mind of Christ in a pulpit or Synod This way Ministers who hear the Word at Gods mouth Ezek 3. 10. and deliver the whole councell of God Acts 20. 27. and keep nothing back as faithful Ambassadors and Stewards ought ministerially to declare and appoint what and how much we shall beleeve and practise in matters of religion but not as Monopolizers 3. Suppose Sectaries could teach the Ministers of the Assemblie as well as the Ministers can teach them yet is there more reason that Ministers should Synodically teach then they for a teaching Ministery is an ordinance of Christ in the New Testament as is clear by these places which hold forth that Christ is present with his faithfull Ministers to the end of the world Joh. 20. 21 22. Matth. 28. 19. Eph. 4. 11 12 13. and 2 Tim. 4. 1. 2. compared with Matth. 28. 19. 20. Eph. 4. 11 12 13 Matth. 10. 14. v. 40. Luke 10. 14. Joh. 15. 20. 1 Tim. 3. 1 2 3 4 5. Rom. 10. 14 15 16. Hebr. 5. 4. and 13. 17. Tit. 1. 7 8 9. 1 Thes 4. 12 13. Rev. 2. 1 2. c. and 3. 1 2 c. and howbeit the word of God as the word doth equally tye the conscience in regard of that objective obligation that it hath from God not from men who ever spake it whether Ministers or private Christians yet it layeth two bands on the conscience when Ministers declare the will of God to people the one is officiall for by the fift commandement the messengers of the Lord of Hosts are to be heard reverenced and received in their calling otherwise we despise Christ The other is an objective obligation and a band which it layeth on the conscience by the second Commandment in regard it is the Word of God not of men 1 Thes 2. 13. But when private Christians speak the word of the Lord in their station the word from them layeth on only the latter obligation not the former and it is false That private men have as good grounds to appoint what Ministers should beleeve and practise as ministers have to appoint what they should beleeve and practice for private Christians want the Ministeriall grounds which Ministers called of God have to teach and exhort in the Name of the Lord. 4 It may be private men may see more truth then Ministers when night and darknesse in stead of vision covereth the Prophets but hence it followeth not that seeing and called watchmen should not ministerially appoint and hold forth by their office what private christians should beleeve and prâ—ctice in matters of Religion 5. Libertines aim at this The truth is monopolized to no one man nor certain kind of men ministers or others What then Ergo It is truth what every man in his conscience beleeveth to be truth and he that beleeveth practiseth what in conscience he beleeveth to be truth he beleeveth and practiseth according to the word of God and is not to be controlled nor contradicted nor compelled by
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