Truth of this Doctrine yea and am ready God assisting to die for it that God is one in three Persons yet I know some who denie it who notwithstanding this denyall I know also in part by my owne experience and acquaintance but more fully by the testimony of others worthy credit in as great a matter as this to be of exemplary life fruitfull in good workes holy heavenly Christian in all their Conversation as farre as men are able to judge or discerne Shall wee say that such men as these hold not the foundations of Christian Religion But it is none of least or lowest of our Classick intrusions to umpire among the Starres I meane the Doctrines of Christian Religion and to determine positively and above all possibility of mistake which are of the first which of the second which of the third magnitude Sect. 28. and with all to call them all by their Names as if they knew them as exactly as he that made them Besides when the Ordinance sentenceth a denying of the Scriptures Sect. 28. to be the word of God with death I desire to know whether by the SCRIPTVRES it meaneth the English Scriptures or that book or rather volume of bookes called the Bible translated as is said and as I believe out of the originall Hebrew and Greek copies into the English tongue Or these Originall or Greek copies themselves or my third thing really differing from either of these I suppose it is no foundation of Christian Religion to believe that the SCRIPTVRES in the first sense are the word of God these Rabbies themselves doe not hold it for an Article of their Faith that God spake to his Prophets or Apostles in English no nor yet that our English Translation doth agree in all things with the true sense and meaning of the Originalls If they doe believe either of these I must thus farre professe my selfe an Anti-sidian to them If by the SCRIPTVRES the Ordinance meaneth the Originall Hebrew and Greek copies out of which the English Bible is said to be translated I desire to know upon what grounds either of Reason or Religion these men or any others can require of men under the paine of death yea under the paine of eternall death a The Vindicaters call the denying of the Scriptures to be the word of God a DAMN BLE heresie to believe such writings to be the word of God the matter or contents wherof they neither know nor are capable of knowing upon any better termes of assurance I meane in an ordinary way of providence then the testimony Common Report or Authority of men For what other or better assurance can plaine and unlearned men and such who are altogether ignorant of the originall Languages and not in any capacity of learning them which is the case of thousand thousands in the Land attaine or come unto that such and such things as the English Translation presenteth unto them are contained in those Originall Copies Yea in case they were expert in the Originall Languages themselves according to what is called expertnesse or skilfulnesse in them at this day what other or what better assurance can they have then the Testimony and Authority of those men from or by whom they have gained this knowledge that this skill or knowledge of theirs is according to the Truth or that those respective significations meanings importances of words and Sect. 29. phrases which they have learned from men are the very same with those which the Pen-men of their Originall Copies intended respectively in their writings It is well knowne amongst Scholars and men but of ordinary reading that words and phrases in other Languages by continuance of time and succession of generations lose their primitive and ancient force and significations and contract such which are very much differing from them Many instances might be given hereof both in the Latine tongue and our owne but I leave this for men the face of whose studies is set towards such observations And put the case there were no such mortality as wee speake of in the significations and importances of words but that they also were yesterday and to day and the same for ever yet the Scholler can have no better assurance then his Masters honesty or word that he is taught by him according to the best of his skill or knowledge except haply it be the concurrent testimony of other Teachers in the same Profession whose words and testimonies are but of the same line of fallibility with his So then the holding the Scriptures to be the word of God in either of these two senses or significations of the word can with no tolerable pretext or colour be called a foundation of Christian Religion unlesse their foundations be made of the credits Learnings and Authorities of men If the Ordinance intendeth any third sense of the word SCRIPTVRES when it threatneth the denyall of them to be the word of God with death these undertakers for the Innocencie of it shall doe well to declare and explain this sense and not to leave it as a Lyon hid in a thicker to break out upon and destroy those that passe by at unawares Thus have wee prov'd at large that the two legs on which Sect. 29. the Anti-Querists Answer to their second Argument stands to be but two sticks covered with rotten or proud flesh and this skin'd over onely with a superficiall or washie colour of Reason and consequently that the said Argument remaineth still in full force strength and vertue and so the Querie from whence it was drawne to be impregnable honest sober and harmelesse as well in the proposall as consideration of it no wayes unbecomming the wisdome gravity or zeale of a sound Christian As for that distinction which they subjoyne concerning a mans being infallible I cannot likely thinke but that they are self-condemned in it Sect. 30. For surely they could not imagine that the Querie speaks of any absolute or universall infallibility or that the Querist doth not partake so farre in common sense with the Anti-Querists themselves as to know that an infallibility in discerning some one thing from another doth not necessarily require an universall or infinite infallibility And thâ—fore to what purpose come they forth with this grave Aphorisme that â—â—â— may certainely know some things and yet not be infallible in all things Had it not been a saying of as much savour if they had said certainly men may be worth an hundred pound in estate though they be not worth a thousand a Sparrow may be as big as a Partrich though it be not as big as a Swan And yet notwithstanding though they build their Answers with such hey stubble as these they must needs glory over the work of their hands with this acclamatiâ—n Thus this second Querie is sufficiently answered c. Surely the word SVFFICIENTLY in these mens Dialect imports the manner of all actings and pleadings for the High-Presbyterian
thing more strange to suppose this then it is to suppose that all men are not Kings nor all Princes nor all Nobles nor all wise nor all rich with the like Surely these men through the abundance of their zeale will shortly vote it wickednesse blasphemie impudence Atheisme Devillisme an impiety calling for an Anathema a delivering up unto Satan c. for a man to suppose or intimate that light is not darknesse or that darknesse is not light that sweet is not bitter or that bitter is not sweet that a mans feet are not his hands or that his head is not his feet The most cleere and pregnant truth is that the intimation wherewith they charge the Querie now in Sanctuarie and this undeservedly too and against which they rise up in the might of their indignation is of no more demerit no more worthy censure then one of these yea and that the most innocent of them if any be suspected Deare English soules take heed of putting a Scepter into the hands of these men For they can be angry and become Lyons and call eares hornes when they please By the way before wee leave this point I desire by occasion of the ground lately mentioned as the common if not the generall Tenet of our best and most Orthodoxe Writers that it be taken into serious consideration whether or how farre it is meet to punish or censute poore miserable men for not holding or not asserting the Truth of those things which they cannot come without much labour and contention of mind yea not without some good degree of reason and understanding too to judge so much as probable nor at al to come to believe or know them CERTAINLY but onely by an immediate and supernaturall work of the Spirit of God Are men to be punished because God hath not imparted unto them his Spirit of Grace and supernaturall illumination Seventhly and lastly Neither is it true as hath been prov'd at Sect. 26. large that all the opinions threatned with death in the Ordinance are either contrary to the manifest word of God or overthrowing the foundations of Christian Religion Therefore no such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or properties in them as these can be any reason to prove that the makers of the Ordinance must needs CERTAINLY know them to be damnable Sect. 27. heresies For non entis nulla est efficacia nulla operatiâ— That which is not cannot be a reason or cause of that which iâ— A mans person cannot be protected by a Castle in the aire By the way I suppose that by the manifest word of God the Answerers meane Texts or passages first of such Scriptures which are manifestly i. unquestionably and without all dispute the word of God And secondly which are capable of no other exposition sense or meaning but what as plainly and directly as in the very termes themselves exhibit and give out the opinion whether one or more asserted by them If they intend or meane any thing lesse then this by their manifest word of God they speake snares and ambiguities therefore in this sense I understand them and counter-argue with them thus First that all the Opinions sentenced with death in the Ordinance are not contrary to the manifest word of God is evident by what hath been already argued concerning this which is one of them viz. that God is not one in three Persons a Sec Sect. 19 20 21. This how untrue or erroneous soever in a sense it may be is not contrary to any manifest word of God Nor have the Syllogismers proved so much as one jot or title of this and yet I believe they have proved as much of it as ever they will doe or can doe So againe That Christ is not God coequall with the Father which is another of these Opinions neither is this contrary to any manifest word of God in the sense declared though I judge it contrary to the Truth Probatio incumbit affirmanti Let the assertors of it to be so prove their assertion but to say much and prove little is one of the principall pillars in their Schoole So againe that Christs death is not meritorious in the behalfe of believers is another of these Opinions I marvell what manifest word of God they will finde unto which this is contrary That the Scriptures are not the word of God is another taking the word Scriptures for all the bookes of the Old and New Testament divifim and conjunctim as they are now received and acknowledged amongst us which is the onely sense the Ordinance can reasonably meane if they can find me any manifest word of God whereunto this is contrary I will in recompence of such a favour abate them three absurdities and foure in the sequell of my examination of their Vindication Againe Sect. 27. Secondly neither are all the said Opinions sentenced in the Ordinance with death overthrowing the very foundations of Christian Religion Sect. 27. Taking the word Scriptures in the sense even now declared viz. for all and every the bookes of the Old and New Testament this Opinion that the Scriptures are not the word of God doth not overthrow the foundations of Christian Religion The book of the Revelation is Scripture or a parcell of the Scriptures yet was this booke for a long time together denyed to be the word of God by far the greater part of Christians in the world who yet remain'd unshaken in the foundations of their Religion Luther denyed the Epistle of James to be the word of God and yet was built as strongly upon the foundations of Christian Religion as these severe Taxe-Masters themselves no disparagement to their Faith Musculus himselfe so farre professeth himselfe to reverence the judgement of some of the Canonicalnesse of the latter Epistle of Peter the two latter Epistles of John the Epistle of Jude the Epistle to the Herbrewes and the Apocalyps yea and of some later writers also for he speakes in the plurall number who discanon the Epistle of Jude that he judgeth himselfe lesse tyed or bound up in his judgement by these Scriptures then by other a Inter libros Novi Testamenti sunt nonnulli dâ— quibus etiam veterum sententiae variant utpote Epistola posterior Petri duae posteriores Johannis Epistola Judae Epistola ad Hebraeos Apocalypsis Iohannis quae in Concilio Laodiceno cap. 39. ultimo inter Canonicas Scripturas non recitatur quibus etiam eam quae Iacobo inscribitur quidam reccenâ—iores connumerant Mâ—â— modestiae non est ut de his pronunciem sintneeorum sub quorum nominibus extant vel secus ludicia tamen veterum hoc efficiunt ut minùs simillis quam coeteris Scripturis astrictus lâ—cèt haud facilè quaevis damnanda censâ—am quae in illis leguntur Musculus Loc. De sacris Scripturis It were easie to adde more instances of like nature And though for my selfe I can and doe without scâ—uple subscribe to the
for matter of Conscience or Religion sect 14. 18. Whether the second Querie supposeth that the makers of the Ordinance doe not certainly know the opinions therein threatened with death to be damnable heresies sect 16 17 18. 19. Whether it be contrary to the manifest word of God to say that God is not one in three persons sect 21. 20. What belongs to a certainty of knowledge in matters of Religion sect 24 25. 21. What opinions sentenced with death in the Ordinance are not contrary to the manifest word of God sect 26. 22. How hard it is to know what the Ordinance meaneth by the word Scriptures when it sentenceth with death the deniall of them to be the word of God sect 28. 23. What infallibilitie the second Querie intends sect 29. 51. 24. How passionate the Anti-querists are against the second Quere and wherefore sect 30. 25. Whether all the Opinions sentenced by the Ordinance be the knowne Principles of Christianitie sect 33. 26. Whether the Lawes of God in the old Testament which commanded false Prophets Blasphemers Idolaters to be put to death be in force under the New sect 34 35 36 37. 27. Whether our Saviour reproved either the Jewish Church or State for tolerating errors and sects amongst them sect 41. 28. Whether waies of violence and bloud for the support of true Religion be according to the light and law of Nature sect 43. 29. How the Counter Querists prove that Luther maintained no error about free-will sect 52. And whether Consubstantiation be not as grosse yea and as dangerous an error as some threatened with death by the Ordinance sect 53. 30. Whether or what cleering or setling of Truth there is amongst us more then in the beginnings of the Reformation sect 54. 31. Whether the open and publique profession of errors be more or lesse pernicious then the practise of sinnes in a like kind and degree sect 57 58 59. 32. Whether any great difference between imprisonment for life and death sect 59. 33. In what sense onely it is true that they who hold damnable heresies have no true grace c. sect 64. 34. Whether the Parable of the tares be meant onely of Heretiques and false Teachers sect 69. 35. Whether and how the Ordinance is bent against the faces of many that are conscientious sect 75. 36. Whether they be alwayes instruments of evill who publish Doctrines in any sence hurtfull to the peace of the Church and State sect 76 77. 37. Whether zeale or lukewarmnesse the more likely cause of the Bishops casting out sect 79. 38. What the wisdome of the Parliament can and their Justice will doe for the undoing of all the Ordinance intends to doe Sect. 81. 39. Whether the Anti-Querists sufficiently prove the Morall Law in the ten Commandements to be the rule of a Christians life and whether the Christian Sabbaoth be included in the generall scope of the fourth Commandement Sect. 82. 83. 40. Whether the Anti-Querists know what they meane by Arminian free-will Sect. 84. 85. 86. 41. Whether their Description of Blasphemy and impugning the word of God be competent Sect. 87. 42. Whether and how far they concurre with the Querist about the necessity of Reason to direct or lead their Faith Sect. 89. 90. 91. 43. Whether any of the Querists Friends are to be thanked for that strong opposition which is between the two Governments by Presbyterie the one established by the Parliament the other importunely desired by the Ministers Sect. 93. 94. 95. 44. Whether the Anti-Querists have sufficiently justified the Ordinance about the words presumptuously Sect. 96. 97. 45. Whether they doe not grant the Ordinance to be neither Christian nor reasonable in the punishment of Blasphemy there injoyned Sect. 99. 46. Whether the duties of Magistracie rise and fall are more or fewer according to the different qualifications of the Magistrates themselves Sect. 99. 105. 47. Whether it be lawfull to teach Children or others to pray whom we cannot reasonably judge capable of our Instruction in this kinde Sect. 102. 48. The two mountaines from the tops whereof the fairest prospect of High-Presbyterie in her exaltation may be taken Sect. 104. 49. Whether persons engaged be so much the more meet to be Judges Sect. 105. 50. Whether it be probable that there is not any one point in Religion but hath been controverted Sect. 106. 51. What is the true ground of Gangrena's satisfaction about the truth of her stories Sect. 97. 52. Whether God made any controverted point in Religion especially between Priest and Priest c. matter of death or imprisonment under the Law Sect. 106. 107. 108. 53. In what sense the Civill Magistrate is said to be custos utriusque tabulae Sect. 109. Texts of Scripture unto which some light is given either in the Epistle or discourse it selfe 1. COr 15. 24 25. Then commeth the end when he shall have delivered up the Kingdome to God even the Father when he shall have put downe all Rule and all Authority and power For he must reigne till he hath put all enemies under his feet Epist Sect. 9. 1 Cor. 15. 28. And when all things shall be subdued unto him then shall the Sonne also himselfe be subject unto him that put all things under him that God may be all in all Ep. Sect. 2. Rev. 21. 22. 23. And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it And this Citie hath no need of the Sunne or of the Moone to shine in it for the glory of God did light it and the Lamb is the Light of it Ep. Sect. 9. Dan. 12. 4. Many shall run to and fro and knowledge shall be increased Epist Sect. 18. Job 1. 9. Doth Job serve God for nought Disc Sect. 3. Rom. 5. 10. For if when we were enemies we were reconciled unto God by the death of his Sonne much more being reconciled we shall be saved by his life Sect. 13. Matth. 23. 8. But be not ye called Rabbi Sect. 31. Deut. 13. 5. And that Prophet or that dreamer of dreames shall be put to death c. Sect. 34. 35. 36. c. Levit. 24. 16. And he that blasphemeth the name of the Lord he shall surely be put to death Sect. 36. 35. c. 1 Cor. 10. 11. Now all these things happened unto them for ensamples or tipes Sect. 35. Deut. 4. 2. Ye shall not adde unto the word which I command you neither shall ye diminish ought from it c. Sect. 37. 2 Cor. 10. 4. For the weapons of our warfare are not carnall but mighty through God to the pulling downe of strong holds Sect. 44. Rom. 13. 4. For he is the Minister of God a Revenger to execute wrath upon him that doth evill Sect. 45. 46. 47. c. Deut. 12. 48. No uncircumcised person shall eate thereof Sect. 48. 2 Thess 3. 10. This we commanded you that if any would not worke neither should he eate Sect. 48.
confesse there is a great difference between deduction and deduction inference and inference in point of cleerenesse and satisfactorinesse to the Judgement and Conscience of a man one may have such a kind of certainty or evidence in it in respect of him that he is able to lay downe his life in attestation of the Truth of it whereas haply he is not willing to sacrifice the least haire of his head upon the service of another yet the greatest evidence or certainty to me in this kind is no sufficient Argument to evince an absolute or universall Sect. 21 CERTAINTY in the thing I meane a certainty in respect of all other men considering that as one saith the same things Eadem possunt aliâ—ni videri man fâ—stè vera quae alteri videntur manifâ—ste falsa may seeme manifestly true to one man which seeme manifestly false unto another nor can any man have any such assurance of another mans judgement or understanding as that they must needs be without errour or mistake in such things wherein himselfe remaines doubtfull Secondly how much lesse can these impatient and importune boasters of their CERTAINE knowledge know certainly that God is One in three Persons the denyall whereof the Ordinance threatneth with death by the Scriptures alone when as these no where assert it So that for ought I certainly know to vindicate the CERTAINTIE of their knowledge in this point they must flee to the Familists and crave quarter with them in their Sanctuary of extraordinary Revelation Thirdly and lastly to this confident I am that if these great Confidentiaries of the certainty of their knowledge being three in number if report mis-counteth not were but dealt with upon this occasion as those base and bloody Elders are reported in the Apocryphall story of Susanna to have been serv'd by Daniel upon another occasion I meane were they presently taken and examined apart each from other what they meane by the word PERSON when they say God is one in three Persons they would agree no better in their Answers then those Elders did in theirs but one would answer that a Person was a Myrtle tree the second a lentish tree the third a tyle tree my meaning is that no one of them would agree with either of his fellowes in his notion or definition of a PERSON And then with what face can these enemies both of nature and Grace require of poore weake simple and illiterate people that they under paine of death believe that God is One in three Persons when as themselves who conceive they ride upon the wings of all knowledge Learning and understanding cannot agree among themselves what a PERSON is or if they doe agree it is ten to one but it is an agreement in errour and disagreement with the Truth Poore English soules Were you ransomed with the precious bloud of Jesus Christ to sell your selves under the hand and power of such hard and cruell Masters as these But Thirdly I would gladly know of these Classique Authors why Sect. 22. Sect. 22. or how this should be a reason to demonstrate that the makers of the Ordinance must needs certainly know that all the Opinions threatned with death in it are damnable heresies viz. because they are contrary to the manifest word of God and overthrowing the very foundations of Christian Religion For first if this be a demonstrative reason to the makers of the Ordinance of the conclusion specified why is it not so to all others and particularly to those who are supposed either for the present to hold or at least to be in a possibility of holding the Opinions threatned with death in the Ordinance God forbid that I should cast the least prejudice or aspersion upon the makers of the Ordinance whose Persons are to me altogether unknowne I am willing to hope the best and to judge charitably of them as viz. that they are men truly fearing God But yet if the strength or stresse of these mens Answer to their Syllogisme lieth in this supposition I shall crave leave I hope without offence to require of them a probate of it Nor for any doubt I have of the thing but because I doe not love to gratifie men in loose disputes But this I confesse is no part of my charity towards them to judge that to be demonstrative unto them which unto others of equall capacity and understanding if not superior is not so much as Topicall or probably concluding Porphyrie Julian the Apostate with many other adversaries of Christian Religion of great abilities and Learning knew that all or most of the Opinions threatned with death in the Ordinance were contrary to the manifest word of God I meane the Scriptures and likewise overthrowing the very foundations of Christian Religion and yet they were so farre from knowing CERTAINLY hereby that they were damnable heresies that they apprehended them not in the least to be so much as errours And in case any roote of this bitternesse shall at any time spring up amongst us if any such person one or more shall arise in this City or elsewhere in the Kingdome teaching or publishing any of those perverse things a possibility at least whereof the Ordinance it selfe supposeth it cannot well be concâ—ied but that they must needs know them to be contrary to what these men I suppose call the manifest word of God and likewise overthrowing the foundations of Christian Religion and yet if we shall suppose them to be CERTAINLY KNOWNE unto them for damnable heresies wee Sect. 23. 24. cannot with any good accord to this supposition suppose they will ever hold or publish them Or Fourthly if wee shall suppose that these men who shall or may Sect â—3 hold or publish any of those Opinions sentenced in the Ordinance may possibly not know them to be contrary to the manifest word of God or overthrowing the foundations of Christian Religion how can this contrariety or destructive nature to Religion in these Opinions be any sufficient proofe or demonstration that the makers of Ordinance must needs CERTAINLY know them to be damnable heresies That which one man living in England is ignorant of there is a possibility at least that another may be ignorant of it also Now then if there be but so much as a possibility that the makers of the Ordinance may not know that the said Opinions are contrary to the manifest word of God or destructive to Christian Religion these ill properties in them can be no sufficient or demonstrative proofe that they doe CERTAINLY KNOW them to be damnable heresies For that which a man may possibly bâ— ignorant of can be no suffient ground to another upon which to conclude any CERTAINTY OF KNOWLEDGE in any point whatsoever in such a man If I suppose for example that Peter may be ignorant whether James be in London or no I cannot conclude that Peter knowes any thing much lesse knowes any thing CERTAINLY by meanes of James
the Ordinance doe nothing else therein that can be interpreted a desire to be called Rabbi then to charge men that they teach no other Doctrine then what the word of God holds forth and the Prophets and Apostles have taught a Pag. 7. Most unworthy men First there is not one jot or tittle of any such charge as this in the Ordinance 2. There is that in the Ordinance which was even now mentioned which in the strictest and most proper sence of the phrase is to compell men to call them Rabbi and this of no affinitie at all with the tenour or substance of such a charge And whereas it further addeth that if any Church-Censures be to be used for any matter of Doctrine this will be as much to force men to call them Rabbi as the Civill Magistrates making this Ordinance forces any to call them Rabbi I answer this assertion or comparison is true onely with this explication viz. when any Church-Censure shall be used for any matter of Doctrine without any sufficient account given by this Church of the erroneousnesse of this Doctrine unto the person or persons against whom the censure shall passe In this case Church-Censures for matters of Doctrine and the Ordinancecensures are much of one and the same consideration 3. As this Answer saith that for the proofe of the minor it is nothing else but a reiteration in other language of the former blasphemies against the Doctrine of God and Christ belched out in the former Querie and needs no other answer then that so say I of this assertion it is nothing else but a reiteration in fewer words of those truth-lesse reason-lesse sap-lesse sence-lesse imputations belched out against that Querie and needs no other Answer then what hath been already at large given to it But 4. And lastly This Answer is a most notorious Delinquent Sect. 33. against the truth in asserting that those that have any sence of Religion Sect. 40. know whether the Magistrate should recommend them or not those Doctrines viz. which are any wayes sentenced in the Ordinance for the Querie on which this Argument pretends to be built queries concerning all the Doctrines specified in the Ordinance to be the sacred Truths of God as being the KNOWNE PRINCIPLES OF CHRISTIANITIE and clearly to be proved out of the word of God Certainly there have bin and are thousand thousands in the world who have had as rich and deep a sence of Religion as our Anti-Querie-masters themselves who never esteemed either the Government of the Church by Presbyterie or the lawfulnesse of Baptizing Infants or the being of the Churches of England true Churches with many Doctrines more punishable by the Ordinance to be any of the known principles of Christianitie Nay did there any untill now even among those whose judgements stood for Church-Government by Presbyterie or that held the Churches of England to be true Churches ever assert these for the knowne Principles of Christianitie That N. B. ought to be Parson or Pastor of the Parish-Church of D or that M. N. ought to stand in the same relation to the Parish-Church of another D. are not these also the knowne Principles of Christianitie O Church or Churches of England be ye true or be ye false as you love the things of your peace look out better Oracles then such Teachers as these to consult with about the Principles of your Christianitie In their fourth Argument as likewise in their Answer to it they Sect. 34. take no notice at all of what the Querie honestly desired to remind them viz. of any dying themselves for the maintenance and defence of their Religion but onely of putting others to death for thâ—se ends I hope they do not intimate hereby that their lives are dearer to them then their Religion though other mens lives be not Well but how doe they prove that it is Christian to maintaine Religion by putting others to death though they know not it seemes what to say of maintaining it by dying themselves Their proof is that staple commoditie in the Classiqâ—e Trade viz. the Law of God in the old Testament which commanded false Prophets and Blasphemers and those that seduce to Idolatrie to be put to death But if I should goe about to prove that the man Moses is now alive by this argument viz. because he was alive under the old Testament should I not spread a table of mirth for these men Or if I should goe about to prove that such or such an habit is of the French fashion because it is of Sect. 34. the Spanish would they approve my Logique If they did I should scarce approve of their approbation And is there any better sinew in their reasoning wherein they prove a thing to be Christian because it is Jewish Yea but they were aware of this exception and way-layed it thus This Law of God given under the old Testament for putting false Prophets Blasphemers and seducers to Idolatrie to death is still in force even for the maintenance of Religion But how doe they prove this thus because the reason which God gives of such a Law is this that all the people may heare and feare and doe no more so wickedly Deut. 13. 11. The ground upon which this reason stands and must be made Orthodox if there be any such thing in it is this that whilst the reason of any Commandement or Law takes place or is in force the Law or Commandement it selfe grounded upon that reason must take place and be in force also But of how ill a compliance such a reason or assertion as this is with the Truth will sufficiently appeare by these parallels Abraham received the signe of Circumcision a seale of the righteousnesse of Faith a Rom. 4. 11. i. in the nature of a seale or that it might be a seale unto him and his posteritie of the righteousnesse of Faith But this end of Circumcision the sealing of the righteousnesse of Faith still takes place i. it is still necessary that the righteousnesse of Faith be sealed unto men Therefore Circumcision or the Law commanding Circumcision is still in force Take another God commanded the children of Israel under the old Testament to make them fringes in the border of their garments thoroughout their generations there is no such clause as this in the Law for putting blasphemers or Idolaters to death for the perpetuation of it and that they put upon the fringe of the borders a ribband of blue And that it should be unto them for a fringe that they might look upon it and remember all the Commandements of the Lord and doe them and that they seek not after their own heart and their own eyes b Num. 15. 38 39. But the end of these fringes and of the looking of them viz. the remembring of all the Commandements of the Lord and the doing of them and the not seeking after our own heart or eyes takes place and is still
as some learned Authors report rejected all the Prophets besides Moses And yet these were not onely tolerated amongst them and not put to death but they were in equall credit and esteeme with those of sounder judgement in these points yea and had great Interest not Sect. 41. in the common sort of men onely but also in those who were in chiefe places of power and Authoritie a Acts 4. 1. Acts 5. 17. c. The Scribes and Pharisees also both held and taught many most dangerous and erroneous Doctrines yea such by which as our Saviour himselfe chargeth them they made the Commandements of God of none effâ—ct b Mat. 15. 3 4. 6. Yet were these also in great honour and esteeme in this Church and State And though our Saviour upon occasion reasoned against yea and reprov'd them all for holding and teaching these errors and gave warning unto the people to take heed of them yet did he never charge this Church or State or those that bare office in either with sin or unfaithfulnesse in their places for not proceeding against them in regard of their errors either by imprisonment or death And yet we know that the zeale of his Fathers house did eate him up and that he attempted a Reformation amongst them especially in matters of Religion and the worship of God with an high hand of zeale wisdome and Authoritie c Joh. 2. 14 15 c. Yea as Solomon spake of trees from the Cedar that is in Lebanon even unto the hyssope that springeth out of the wall d 1 King 4. 33. so did Christ teach and presse upon men all and all manner of duties from judgement mercy and faith the mightie things of the Law even unto the paying tithe of mint anise and cummin e Mat. 23. 23. Therefore by the false Prophet who was commanded to be put to death Deut. 13. 5. was not meant every Heretique or erroneous person as men in these dayes count heresie and error who sentence every opinion which opposeth either their ease or their honour or their profit either as the one or the other nor yet those who taught or published any false doctrine though of dangerous consequence but onely those who endeavoured to perswade men to the worship of a false God and that by affirming that they spake by the inspiration of some deitie and that their sayings were to be esteemed Oracles What doctrine it was which made the Prophet or Teacher of it guiltie of death is expresly determined in the Law it self and asserted to be this Let us goe after other Gods which thou hast not knowne and let us serve them f Deut. 13. 2. And that the Law of God made against false Prophets and worshippers of false Gods was not intended against those who otherwise held that the Law of God was to be kept but were infected with some other error is sufficiently evident from hence because in former times among the Jews who were affected with a vehement love and zeale towards their Law Sect. 42. Heretiques notwithstanding as hath been already observed were tolerated and particularly the Sadduces of whose errors and heresies we spake before These although the greatest part both of the People and the Rulers beleeved them to erre exceedingly neverthelesse they were not expelled the Citie neither exempted from being Magistrates or bearing any other civill office yea they were not hindered from coming to the Temple or the Synagogues All these things considered I referre it to the arbitrement of all men of understanding whether of the first second or third degree whether our Anti-Querie-men or their complices who so passionately rejoyce over the old Law for putting false Prophets Idolaters and Blasphemers to death as if it countenanced their occupation of traducing troubling molesting persecuting even the Saints of God themselves for holding and professing such opinions which they are pleas'd to call errors or heresies whether I say the said Law hath any more communion with such practises or proceedings then light hath with darknesse or Christ with Belial And yet this Law is the first-borne of their strength whereby they edifie themselves in this Doctrine of violence and bloud O Church of England and you that number your selves amongst the members thereof beware of men I meane your Teachers lest they become Jewes unto you and goe about to perswade you that they have a Law and that by their Law Christ himselfe ought to die a Joh. 19. 7. They faulter in their Answer to their fift and sixt argument as Sect. 42. they call it first by affirming or which is equivalent to it cleerly supposing that stratagems methods and waies of violence and bloud viz. so ordered and put in execution upon such occasions as the Ordinance directeth for except this be their meaning they answer nothing to the purpose nor at all to the Querie are those wayes which God himselfe commanded to be used for the support of the true Religion This we have lately proved to be notoriously false God never commanded any violence to be used nor any bloud to be shed nor any civill penalty to be inflicted for any error or misprision in judgement about matters of Religion but onely in case of seduction to the worship of false Gods which notwithstanding the Ordinance doth not at all touch or mention Whereas they adde as soone as they had any civill Magistrates they speake like themselves that is unlike men of much understanding For 1. who doe they meane by Sect. 43. this Pronoune THEY wee have no substantive one or more anteceding unto which it can relate but onely Papists or wicked men And did God himself command those wayes of violence and bloud which the Ordinance insisteth upon to be used by either of these for the support of true Religion as soone as they had any civill Magistrates Tight Divinitie Secondly if by the pronoune THEY they meane the Jewes which seems to be their meaning I wonder and would willingly learne how long it was after the pretended Command given unto them for the support of true Religion before they had Civill Magistrates because these learned Clerks suppose some Interim Doubtlesse they had Moses both before and when and some while after the said Command was given unto them by God and I have not heard that ever Moses was voted out of his civill Magistracy by any Synod or Assembly And besides Moses this people had even before the giving of the Law specified as well as after Civill Magistrates a Exod. 18. 24 25 c. Againe 2. This Answer shameth the Authors by Asserting that Ezra Sect. 43. blessed God for putting such a thing viz. as the supporting the true Religion by those stratagems methods and waies of violence bloud whereby Heathens support their Idolatrous worships into the heart of King Artaxerxes Whereas it is evident from the very text of Scripture which they cite viz. Ezra 7. 27.
that the thing which Ezra blessed God for putting into the heart of this King was precisely and particularly this the beautifying of the house of the Lord which was at Jerusalem As for that part of this Kings Edict wherein he makes the transgression of his own Lawes i. the dictates of his owâ— will equally punishable with the transgression of the Laws of God v. 26. certainly this was never of Gods putting into his heart nor did Ezra ever so judge nor consequently ever blesse God for it 3. Nor have wee yet the compasse of the folly in this Answer For it further argueth a confirmation that waies of violence and bloud for the support of true Religion are according to the light and Law of nature from hence because they have been used by Idolatrous Heathens to maintaine their Idolatrie and by Anti-Christian Papists to maintaiâ—â— their abominations Because the WHOLE world as John saith lieth in wickednesse b 1 Iohn 5. is it an argument that wickednesse or to lie in wickednesse is therefore according to the light or Law of nature Did it ever enter in the heart of an understanding or considering Sect. 44. man to imagine that those waies or morall practices wherein even the worst or vilest of men as Heathenish and Antichristian Idolaters are generally walke are according to the light and Law of nature Certainly this saying was rather spoken according to the light and Law of nature Recti argumentum est pessimis displicere i. That Sen. which displeaseth the worst is like to be good And if it be according to the light and Law of nature to support Religion by methods and waies of outward violence and bloud I desire to know of what Religion this is asserted whether of that which is true or that which is Idolatrous and false If of the former then is it notoriously contrary to the light and Law of nature to seek to destroy the true Religion by methods and waies of violence and bloud and consequently the heathenish and Antichristian Idolaters who attempted the destruction of the true Religion for the support of their own by such meanes walked not according to but directly against the light and Law of nature in so doing And then this practise of theirs is so farre from being any argument that waies of violence and bloud for supporting Religion are according to the Law and light of nature that it argueth the contrary If it be understood of the latter viz. of an Idolatrous or false Religion certainly no support of this by any means whatsoever is according to the light or Law of nature in as much as these directly lead to the abhorring and detesting of all such Religions not to the supporting of them in any kinde Deare English soules take heed of your Teachers especially when they plead for themselves and their own Kingdome very seldome in these cases doe they speake words either of sobernesse or Truth Their seventh Argument or Syllogisme is not framed according Sect. 44. to the tenor of the Querie to which it pretends and in this respect we may well wave their Answer given to it Yet to let the world see how superficiall these men are in their divinitâ—e wee shall animadvert a few things upon it First they here affirme that whoredome adulterie murther theft are the strong holds of Satan mentioned 2 Cor. 10. 4. as well as heresies and errors But how doe they prove this onely by the thread-bare argument of their own Authoritie which both reason and Scripture ever and anon failing them as being neither of them calculated for the meridian of their affaires they are necessitated to use so frequently that familiarity hath bred contempt Certain I am Sect. 44. that the best Expositors and some of their best friends otherwise leave them to themselves in that notion Strong holds saith Calvin the Apostle calleth Counsells and height lift up against God of which he speaks afterward but thus he calleth them properly and significantly For his intent is to glory or boast that there is nothing so fortified in the world but that he is able to throw down As if he should say I know how carnall men pride it with their swelling conceits how presumptuously and securely they despise me c. a Munitiones vocat confilia celsitudinem adversus Deum elatam de quibus poâ—tea loquitur sed proprie significauter itâ— appâ—llac Vult enim gloriari nihil esse tam munitum in mundâ— cui diruendo non sit pâ—r futurus acsi dâ—ceret Scio equidem quam superbiant suis ampullis humines carnales quam fastuose ac secure me contemnant c. Calv. in 2 cor 10. 4. Musculus is of the same minde about the same expression Of what strong holds saith this Authour the Apostle speaketh he presently declares saying casting down imaginations Some translate the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsels but it properly soundeth reasonings or ratiocinations He meanes the counsells of humane reasoning not sincere but corrupt in which especially Satan reignes amongst men And then cites Chrysostomes Exposition for the confirmation of his own Chrysostome saith he expounds it of the pride of the Greeks and the strength or power of their Sophismes and Syllogismes with more to this purpose b De quibus autem munitionibus loquatur evestigio subjungit dicers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vertunt autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confilia Vox ipsa soâ—aâ— ratiocinationen Intelligit de confiliis ratiocinationis humanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed corruptâ— in quibus potissimum Saâ—an râ—gnaâ— inter homines Chrysostomus expoâ—it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muscul in 2 cor 10. 4. Besides whereas they most unworthily and contrary to all reason and without the least occasion given insinuate That he who will maintain from that Text 2 Cor. 10. that none but properly spirituall weapons are to be used against the strong holds of sin there is not the least intimation of such a thing in the Querie he wholly denies all civill punishment and all the exercise of the Magistrates sword against evill doers the cleare truth is that themselves by numbring whoredomes adulteries murthers thefts c. amongst the strong holds there spoken of are the men that dash their foot against this stone For if spirituall weapons be mighty through God to cast down the strong holds here spoken of and murthers thefts adulteries c. be some of these to what purpose is any civill punishment or what necessity is there of any exercise of the Magistrates sword against evill doers when there is any one meanes appointed by God which is MIGHTY through him to effect Sect. 45. that which is necessary to be done what necessity is there of any other of any more meanes to be added hereunto for the effecting of it Is it agreeable to any rule of Scripture or principle of reason to multiply meanes for the bringing any thing to passe
when there is one meanes not onely sufficient but mighty or potent also through God to effect it Certain I am that it is none of Gods method so to doe If there had been a law saith the Apostle that could have given life surely righteousnesse should have been by the Law a Gal. 3. 21. implying that if God had sufficiently provided for the justification and salvation of his creature one way or by one meanes he would never have added another as a competitor with it Upon this principle that reasoning also of his stands I doe not abrogate the Grace of God For if righteousnesse be by the Law then Christ dyed in vain b Gal 2. 21. â— Clearely implying that to assert a sufficiency much more a mightinesse or potency in the Law for justification plainly abrogates and makes void the grace of God in giving Christ to die for our justification In like manner they who grant that spirituall weapons are mighty through God to cast down adulteries â—â—rthers thefts c. abrogate the sword of the Civill Magistrate in relation to the casting down of these and such like sins Therefore certainly the Gentlemen doe but beate the aire in affirming that whoredome adultery murther theft c. are some of the strong holds mentioned 2 Cor. 10. 4. Secondly the said Answer leaneth in the best of its strength Sect. 45. upon this supposition or assertion rather that the spreaders of errors and Heresies are certainly ranked in the Scriptures amongst those evill doers against whom the Civill Magistrate is the Minister of God to execute wrath * Rom. 13. This I confesse is the most manlike argument or plea which this generation of men either are wont or indeed able to produce to colour over their bloody Tenet for a necessity of civill compulsion in matters of Conscience and Religion yet how effeminate and weak it is will cleerly appeare by these considerations First evident it is that the Apostle Rom. 13. sets forth the duty interest and power of a Magistrate simply as a Magistrate not as a Magistrate qualified in one kinde or other least of all as qualified with the true knowledge of God or with the knowledge Sect. 46. of the controversies and questions in Christian Religion If such a thing as this shall be supposed then must there be some appointed to examine and judge who are lawfull Magistrates i. e. endued with the true knowledge of God c and consequently may lawfully as Ministers of God execute wrath against them that do evill And if so who shall these examiners and judges be or according to what rules or directions shall they proceed in this important affaire But this I presume is so apparant that we shall not need contend further for it Secondly it is altogether inconsistent with the wisedome and goodnesse of God in the Government of the world so much as to interesse much more to lay a necessity upon his Deputies the civill Magistrates or Rulers hereof to interpose with their power in such things whereof for the generality and farre the greatest part of them he knew they would be not onely ignorant but uncapable yea and not onely they I mean the Magistrates themselves but even farre the greatest part of men also yea even those men themselves who he knew would pretend with as much height and confidence to a knowledge of them as any others And certaine it is that matters of Errour and Heresie in Christian Religion are of this nature at least a very great part of them For who did ever pretend challenge or claime a deeper insight into matters of Errour and Heresie in Christian Religion a greater sufficiency or dexterity to judge and determine what was Errour what not what was Heresie what not then the Papal Bishops and Clergy in the day of their power and especially the Pope himself And yet we know and generally confesse that al these were incompetent and insufficient judges in such matters as these that they did from time to time put darkenesse for light and light for darknesse bitter for sweet and sweet for bitter condemned Truth to death instead of Error advancing Error instead of Truth Thirdly If Magistrates as such be uncapable themselves of Sect. 46. discerning between Errour and Truth in Christian Religion as put the case between the Congregationall Government and that of Presbytery which is agreeable to the word of God and which not or whether both or whether neither to whom or to what generation of men can they safely entrust their judgements and consciences in this case for regulation and direction so as to run Sect. 46 no hazard of incurring the wrath of God for smiting with the sword without cause If it be said they must and may safely trust the godly orthodox and faithfull Ministers amongst whom they live I answer first Put the case there be no such veine of Ministers as these or however none whom they can looke upon as such within their territories what shift shall they then make for such an addresse Secondly If they themselves be uncapable which is the supposition now argued upon and it hath been proved that generally they are uncapable of discerning between Truth and errour in questions and matters of doubtfull disputation in Christian Religion how shall they be able to know or satisfy themselves who are faithfull and orthodox and who not He that cannot judge what is erour and what is truth cannot determine what men or Ministers are Orthodox and what not Thirdly In case the Ministers living under the jurisdiction of the Magistrate thâ—se I mean who are reputed godly faithfull and orthodox shall be divided in judgement among themselves and one part of them adjudge that for truth and orthodox doctrine which the other shall condemne for errour and Heresie a case of daily occurrence under which of these shadows shall the Magistrate repose with peace and safety To say that in this case he is bound to cleave unto the major vote or party amongst them and to smite where they shall say smite is upon the matter either to say nothing or else that which is extremely obnoxious For first what if they be equally divided in this case a major vote is but a castle in the aire Secondly In case they be not equally divided what if the judgement or conscience of the Magistrate shall incline to the lesser party as conceiving their grounds and reasons to be of more pregnancy and weight then the other and cannot concurre or go along with these Thirdly Take any society coporation or company of men of what capacity soever under Heaven as well reason as experience evinceth that the major part of them are ever the weaker in judgement and understanding and that commonly it is found in greater meetings and conventions that the elder serves the younger I meane that matters are carryed and concluded against the sense Sect. 46. of men of greatest abilities and worth
whereunto doe they tell us this story would they have their Reader thinke that in saying this though they could prove it which they neither doe nor I beleeve can they answer the demand of the Querie They that are willing to be deceived may so judge But the Querie doth not aske whether there were not in the Church who publiquely held some opinions of worse consequence then many of those which the Ordinance threatens with death but then many of those which this Ordinance threatens either with imprisonment or death But when a shadow will doe the deed what need men take care for the substance and when halfe answers will serve the turne such as are compleat and whole are but superfluities Secondly for my satisfaction about the truth of the assertion I desire to consult the learning and judgements and consciences of these men whether this opinion that the bodyes of men shall not rise againe after death which they know was held in the Church of Corinth againe whether the denying of justification to be by Christ alone which they know was intertained by many in the Churches of Galatia yet againe whether to deny that Jesus Christ is come in the flesh which it seems from 2 Joh. v. 7. was the opinion and doctrine of many in these times whether I say every of these opinions especially the second be not of worse consequence and more destructive to the eternall salvation of men then this that there is no day of judgement after death which yet is one of the errours threatened with death by the Ordinance Sect. 64. Their Sxteenth Argument so called is fraudulently made and drawn up quite besides the tenour and import of the Querie Sect. 64. and therefore though I cannot undertake simply for the justification of it yet is it much more righteous then the Answer made to it For First this affirmeth that those who hold and publiquely maintain any of the opinions punishable by death in the Ordinance cannot be so full of grace and goodnesse as those of a contrary judgement An assertion doubtlesse no wayes reconcileable with any sound principle either in reason or Religion Yet our Anti-Querie-men undertake the patronage and defence of it by this plea Because say they they who hâ—ld and publiquely maintain DAMNABLE heresies have no true Grace or goodnesse at all But for Answer to this I would know of these men what they mean by DAMNABLE Heresies For I feare they spread a net in the darknesse of this word DAMNABLE to deceive their simple ones If by DAMNABLE they mean that which is alwaies and inevitably accompanied with eternall Damnation there is truth in their reason but no pertinency at all to their purpose unlesse they be stronger then God and can doe impossibilities as particularly prove that all the opinions punishable by death in the Ordinance are DAMNABLE in such a sense i. e. of an absolute inconsistence with Grace and forgivenesse of sin by God I feare their touchstone whereby they try opinions and heresies whether they be DAMNABLE in this sense or no is but counterfeit and naught and doth but abuse them and many more with them Yet if they will please to give it a name by which we may know it we shall be the better able to examine and judge of it For my part I verily beleeve that there are very few opinions or heresies as some men call Heresie which are DAMNABLE in this sense My reason is because the Scripture so expressely saith That whosoever beleeveth in Jesus Christ shall not perish but have everlasting life And if there be no opinion absolutely inconsistent with such a beleeving but onely that which is either formally or vertually contradictory to it Certain I am that there are not many DAMNABLE in the sense now argued upon Yea I make much question whether all opinions which are onely vertually and by way of implication contradictory Sect. 65. thereunto be absolutely inconsistent with this beleeving and consequently DAMNABLE in the said sense But if by DAMNABLE Heresies they onely meane such opinions or errors which are of dangerous consequence especially if they who hold them should withall hold all other Errours which in a consequentiall way depend upon them and in this respect are justly and deeply condemnable or censurable by men their reason vanisheth into nothing for want of truth in it For many who hold and publiquely maintain DAMNABLE Heresies in this sense may have yea and some as farre as men are able to discerne defacto have true Grace and goodnesse as hath been formerly asserted in this Discourse and might be instanced in many more But Secondly That which follows in this Answer is of a far weaker Sect. 65. constitution then that which went before For here they affirme that they that hold any of the other opinions punishable by the Ordinance cannot be so full of grace and goodnesse as they MAY BE who are of a contrary judgement But First The Querie doth not make any such ridiculous demand whether those that are of a contrary judgement MAY NOT be as full of Grace and goodnesse as those that hold the opinions made obnoxious by the Ordinance But the purport of the Querie is this Whether it be not possible that these viz. taken in their present condition with all their infirmities whether in point of opinion or practise may be as full of Grace and goodnesse as the other viz. taken and considered likewise with their respective burtherns in both kinds as for the present they walk laden with them Now compare the Gentlemens Answer in the words mentioned with the Question put to them and you will finde no more sympathy between them then is between Harp and Harrow Secondly Neither is there any whit more Truth then pertinency of relation in the said Assertion For certainly they that hold some yea or all the opinions punishable by the Ordinance may be as full of Grace and goodnesse as they may be who are of a contrary judgement viz. if God will please to interesse his power for the cleansing of the former from all filthinesse both of opinion and practise as well as of the latter The Opinions punishable Sect. 66. by the Ordinance are every whit as reduceable by the spirit of God as the errours held and maintained by men of a contrary judgement for I suppose that they also have their errors if they be men and their persons or soules likewise capable of as great inlargements for and with Grace from the hand of God as theirs Thirdly Whereas they further here say That those who hold and publiquely maintain any of those Heresies cannot be so truely serviceable to the State as those of a contrary judgement because that thereby they even provoke God against the State by the dishonour they bring to him and the mischiefe they doe to his people Doe they suppose that those of a contrary judgement amongst whom it is notoriously known that there
any matter of Religion But First doth the truth of any one proposition depend upon any mans ability to prove another to be true Certainly the minor which they deny may be true though no man can prove either that which they propose or any other proposition whatsoever The truth of propositions is independent though the manifestation or proofe of this truth be not Secondly what truth or colour of Truth is there in that hypotheticall If not in them then in no others Was there no Authority in the Apostles about matters of Religion or were they Civill Magistrates Or if their meaning be that in case Magistrates have no Authority in matters of Religion then have they none in other matters the connexion is still as loose and wilde as before and not so much as an eye of a consequence in it There is every whit as much sense and reason in this If a man hath no gold he hath no silver Or in this If a man hath not foure legges he hath not two But let us goe on with them and see how they prove the necessity of proving that which they propose to prove their minor untrue Forasmuch say they as there is no one point in Religion but hath been controverted by one or other who have had as much learning and gravity as others of the contrary opinion and by men of as much PRETENDED piety and conscience in their way as others except that of the Deity it self But First How doe they prove that there is no one point in Religion but hath been controverted by â—â—â— or other of equall learning and gravity with thâ—se of the contrary opinion Nay they had been worthy to lose all their Interest of Authority if they had so much as attempted to prove or argue such a position as this For confident I am that all the learning wit memory books in the world are not able to prove it For fâ—â—st who knows how many points there are in Religion but onely he that numbers the stars in the firmament of Heaven and knows the account of the Sands upon the Sea shore Therefore to say There is no one point in Religion but hath been controverted except that of the Deity is the saying of men that know not what they say Secondly who hath weighed in a ballance the learning and gravity of men so exactly as to be able to say these and these men are equall in both but onely he that hath weighed the mountaines in scales and the hils in a ballance * Esa 40. 12. Secondly whereas they adde and by men of as much PRETENDED piety and conscience in their way as others they goe on the other side of the way and baulk the Query which doth not speak of any PRETENDED learning gravity piety conscience c. but of such which are so in reality and Truth Thirdly Not onely the generality of their Rule but even the restraint or exception it selfe which they make is just matter of exception For certainly the point of the Deitie it selfe hath beene controverted amongst Philosophers and the names of some who maintained the negative as Diâ—goraâ— and others are to this day upon record in many writers Fourthly To say that there is â—â—â—â—â— point of Religion but hath been controverted c. is not onely a saying uncapable of any due probation by men but of an extremely improbable and importune import For who can lightly imagine that ever it was controverted between any whether men ought not as farre as is possible to have peace with all men or againe whether a man ought to love his neighbour as himselfe with twenty and ten more of like consideration which might soone be added But Fiftly and lastly suppose all that hath been opposed hitherto in this answer were admitted for Truth what tittle letter syllable word sentence is there to be found in it which so much as lookes towards a proofe of that conclusion against which it pretends viz that God neither in the 〈…〉 not in the New Testament hath given any 〈…〉 to the â—ivill 〈…〉 to â—â—kâ— aâ— exposition of any clause in the Lâ—â— cantravented 〈…〉 men of equall worth parts piâ—â—ie c. a matter 〈…〉 i â—abâ—e â—ith 〈…〉 or death This assâ—â—tâ—on which is the miâ—â—â— donied by them may well laugh at all the opposition that hath been 〈…〉 against it hitherto in the face to scorne But though he that went before was not Hâ—â—tor yet he that followes may be Achilles Well let us looke him in the face howsoever His physiognomy is this Yet itis â—â—idâ—nâ— that in the Old Test 〈…〉 ent God commâ—nded to punish with dâ—â—â—h false Prophets and 〈…〉 to Idolatriâ— and â—acrificers to Molâ—ch who all brought thâ—sâ— greatest matters of Râ—â—igion to â—â— contrâ—verted points High Presbytery hath all this while been beholding to Blasphemers false Prophets and seducers to Idolatâ—ie under the Old Testament for the support of his cause and Kingdome Here it seems Blasphemers are discharged from the service and Sacrificers to Mâ—lech entertained in their stâ—ad But let â—â— see how the cause prospers upon this new recrute of the Army which maintaines it All these false Prophets Seducâ—rs c. Sacrificers c. brought those greatest matters of Religion to â—â— controverted points First How shall we doe for an Antecedent to that Relative THOSE Here is a serving-man that wants a master What great or greater or greatest matters of Religion are THOSE which were brought by the Porâ—orâ— spoken of to bee contrâ—verted points Secondly How doe these Gentlemen prove or how doth it any wayes appeare that the wicked persons they speake of brought any of of the greatest matters of Religion to be controvâ—rted points Or if they did or could prove this Yet Thirdly They have a worse crow to pull still then that which iâ— to prove that they brought such matters the greatest matters of Religion to be controverted points between Priest and Prâ—est Scribe and Scribe between leâ—â—ned grave pious and consciencions men â—n both sidâ—â— I hope they will not goe about to untie the knot wiâ—h this diâ—â—onourable finger aâ—â—er â—â— false Prophets Seducers to Idâ—â—â—riâ— Sacriâ—â—cers to Mâ—lâ—eh for learned 〈…〉 conscientious men or of equall worth parts learning judgement conscience with those Priesâ—â— and Scribâ—â— who were of greatest â—â—â—inencie in these and opposed them in their judgements and wayes If they will affirme this they will doe it at the utmost perill of high Presbytery which is not like to thrive after such a defence If they will not affirme it let them confesse that they have said nothing hitherto to the purpose or point in Question But it may be they will yet digge deeper and finde the threasure at last They worke on thus But more then this we have need of more or else we are like Sect. 107. to have nothing Deut. 17. 12. he expresly commanded that even in all controverted points he that would not stand to the sentence of the Judge or
hath called him to be a diligent and exemplary observer and doer of the whole will of God contained in both the Tables of his Law In such a phrase or figure of speech as this sense represents the saying in the Apostle saith concerning the Magistrate we speak of that he is the Minister of God unto thee for good He is that iâ— by the ingagement of his place and Office he ought to be a Minister of God unto thee for thy good Rom. 13. 4. Another sense in goodnesse not much inferiour to the former is this The Civill Magistrate is the keeper of c. that is is bound by the tenure of his place and Dignity to provide above the rate of other men by all meanes authorized by God that all duties commanded either in the first or second Table be performed by all under his jurisdiction This I conceive is most likely to be the sence wherein Divines and others so frequently use the saying But this sence imports neither duty upon noâ— power in this Magistrate to compell men by the sword to be of his Religion though he be never so confident that his Religion is true and the best that is to be imbraced by men but only upon this supposition which with all the artificiall dressing and colouring that hath been bestowed upon it could never yet be made to look like a Truth viz. that men really conscientious in their way and peaceable may contrary to their conscience be forced into another way by the materiall sword The Magistrate is bound by all lawfull meanes whatsoever to procure the observation of both the Tables and to guard every precept in them both against all disobedience and contempt from men but he is not bound to doe so much as the least haire on his head amounts unto in any unrighteous way though by it he might hope to purchase the perfect observation of all things commanded in both Tables by men unto the worlds end Secondly whereas they seek for that bloody Authority which they so much desire to vest in the Civill Magistrate in the Prophet Isaiah and think they have found it in those expressions wherein he prophesies that Kings shall be Nursing Fathers unto the Church and shall bring their glory to it I Answer First that Nurses use to administer in milk not in blood unto Sect. 110. their children Nor doth the notion or Relation of a Father import any thing more then care love and tendernesse towards their children Now Fathers may abundantly expresse themselves towards their own children in all these without beating or slaying other mens Children who in the same Towne City or Kingdome live peaceably by theirs and mean them no harme Musculus a very learned and Orthodox Divine doth not understand the Prophecie or promise of Kings being Nursing Fathers unto the Church of the times of the Gospell or of any affection which Kings in these dayes should shew unto it nay he professeth that he thinkes the Holy-Ghost would have spake quite otherwise had he intended to speake or prophecie of thâ—se * Cum cogito qualis sit facta Ecclesia postquam Christianos est Principes nacta ac qui fixt opum Ecclesiaslicorum fructus existimo spiritum sanctum fi de illis loqui voluisset longe fuisse dicturum alia Muâ—c in Esa 49. 23. but conceives that it was fulfilled in that favour which Daniel Shadrach Meshach Abednego Esther Zorobabel Ezra with many others of the Iewish nation and Church found in the eyes of the Kings of Babylon during the captivity * Quemadmâ—dum olim Moses in aula Pharaonis ita incaptivitate Babylonica Daniel Sidrac Misaâ— Abednego in aula Regis Babel sunt educati Nota est historia Esther Zorobabelis Edrae c. in quibus sane impletum est quod hic dicitur erunt Reges â—utricii tui c. Ibid. who as Nurses and foster Fathers use to returne the Children which they bring up unto the Parents when they demand them or are desirous to take them home so did these Kings restore these children of the Church unto God their Father demanding them when they gave them liberty with other accommodations to returne into their owne Land Yea the Prophet hmiselfe explaines his prophecie of Kings being nursing Fathers unto the Church according to the tenour of this exposition Thou shalt also speaking unto the Church sucke the milke of the Gentiles and shalt sucke the brest of Kings c. Esa 60. 16. See also Esa 61. 6. So that these nursing Fathers of whom Esa speakes do no wayes nourish the conceit of these Gentlemen concerning the Authourity or power of the Civill Magistrate under the New Testament Secondly For that other expression and shall bring their glory to it if it were to be found in this Prophecy as I believe it is not this is more a stranger to their purpose then the former For in what Dialect or construction of words can the cutting off or punishing of erroneous persons or Heretiques within the Church by Civill Magistrates be termed a bringing of their glory unto the Church There is I grant such an expression in the booke of the Revelation * Revel 21. 24. 26. but evident it is by comparing this place with Esa 60. throughout that by that glory which the Kings of the Gentiles shall bring unto the Church is meant nothing else but their wealth and riches which are called a mans honour or glory Gen. 31. 1. And of that which was our Fathers hath he gotten all this glory Yea the Exposition is made by the Holy Ghost himself Esa 61. 6. Ye shall eate the riches of the Gentiles and in their glory shall ye bâ—ast your selves Besides as to the place in the Revelation evident it is that it speaketh of such an estate or condition of the Church when it shall be no wayes infested or indangered by Heretiques or Erroneous Persons inasmuch as the Lord God Almighty and the Lamb intend then to bee the Temple of it * Rev. 21 22. Thus then ye see how the infelicity of the Greek Proverb is falne upon these men the Vindicators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Threasure proves but coales No Scripture they can addresse or apply themselves unto for the support of their cause will take any pity or compassion on them in that behalf The Queries from the first to the last stand yet unanswered yea I fully beleeve unanswerable except it be by Answers made of such water which will quench the iron furnace of High Presbytery FINIS