A free disputation against pretended liberty of conscience tending to resolve doubts moved by Mr. John Goodwin, John Baptist, Dr. Jer. Taylor, the Belgick Arminians, Socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / By Samuel Rutherfurd professor of divinity in the University of St. Andrews.

CHAP. I. Of Conscience and its nature . ACTS 24. 16. And herein doe I exercise my selfe to have 〈◊〉 a Conscience void of offence toward God , and toward man

THis is a part of Pauls Apologie which hee brings out before Festur the Governour , he dare bring out his conscience before his accusers ; the subject of this part is conscience , In which we have , 1. the subject , Conscience . 2. The qualitie of it , Free of offence . 2. The int●●●nesse and perfection of it , in the first , Table , as a religious man toward God ; as one of a sound conversation , in the duties of the second , Table , toward man . 3. And that not a●starts , when 〈◊〉 good blood of godlinesse came on him ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Alwayes , at all times . 4. This was not a conscience to lie beside him is the wretches Gold , which for many yeares feeth neither s●nne nor winde ; but it is a Conscience walking in the streets , and fraction . Herein , that is , in this religion and hope of the restriction , do 〈◊〉 or exercise my selfe , this field doe 1 plow . 5. There is considerable Grammer in the object of this exercise , I labour to have , to be a Lord , a Master , and anowner of a good conscience ; a conscience is one thing , and to have a conscience another thing , often the conscience hath the 〈◊〉 and Lords it over him , or rather Tyrannizeth over the Judas , and the man hath not the conscience . And these five doe 〈◊〉 the 〈◊〉 , the length and breadth of a good conscience .

Therefore of conscience ; 2. of the good Conscience .

Of conscience , The name , Con●●●ence . a little of the Name ; 2. Of the thing . The Habrewes expresse the name by the name of heart . 〈◊〉 which I grant does signifie the minde , understanding , will , and by a figure it noteth the heart , 2 Sam. 24. 10. And Davids heart smote him . Salomon saith to Shimei , 1 King . 2. 44. Thou knowest all the evill that thy heart ( thy conscience ) is privie to .

Conscience is but knowledge with a witnesse : it s observed , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conscience , a Word used about 32. times in the New Testament , is but once by the Translators in the Old Testament , Eccles. 10. 20. Hence it noteth that a Man hath a fellow , or ( to speake so ) a College-observer with him , and that is God who knoweth first , and perfectly the wayes and thoughts of a man , and his conscience is an under-witnesse , and an observer with God , but a dimme and blind beholder in comparison of God . 2. It is a knowledge not as large as that of the whole understanding facultie , but restricted , and in order onely to the mans actions , words , thoughts , the condition or state hee is 〈◊〉 , in Christ , or not in Christ . It so signifieth practicall knowledge that there is a Verbe Nifhal that signifieth to have a heart , Conscience the practical knowledge . or 〈◊〉 be practically wise , Joh 11. 12. Vaine man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 would have a heart , or be hearted and wise ; and Cont. 4. 9. Thou hast taken away my heart , or , unheartned me , my sister , my 〈◊〉 . 2. The heart goeth also for a word that signifieth a picture , Jo● 38. 36. Who hath given understanding to the heart , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth curious ingtaving , wittily devised by the understanding , and it noteth an excellent picture , pleasant to see , from root that signifieth to behold , and to paint ; for all the inventions , pictures , ingraven works in the soule is in the conscience . Sinners draw on their conscience and , heart many faire fancies , pictures , and ingraven peeces of devised pleasures . They use the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 spirit for the Conscience also . Psalm . 34. 18. The Lord saveth the broken in spirit . Prov. 18. 4. A wounded spirit who can beare it ? For the word spirit in that language signifieth the whole soule 〈…〉 and the whole strength , marrow , courage , and 〈◊〉 of the foule , Jo● 6. 8 Josh. 5. 1. There was no more Spirit in them , because Conscience is all , it is the good or best , or the evill or worst in the man , does he keepe conscience , all is safe ; doth hee lose conscienes , all is gone : it is the spirits , the rose , the onely precious thing of the soule , the body is clay and ●are , the conscience is the gold of the man .

Now touching Conscience . I propose these , 1. It s nature . 2. It s object . 3. It s office . 4. The kinds of Conscience ; And 5. the adjuncts of it , the libertie of Conscience , and that much controverted prerogative to be free in opinions , and in religions , from bands that men can lay on it .

Conscience is considered by Divines as a principle of our acting in order to what the Lord commandeth us in she law and the Gospel ; and it commeth here to be considered , in a three-fold consideration . 1. As Conscience is in its abstract nature ; yet as it is in man only , I speak nothing of the conscience of Angels , and Devils . 2. As the Conscience is good or bad ; for the conscience in Adam , before the fall was in a great perfection , and the Glorified spirits carrie a good conscience up to heaven with them , as the damned take to hell a peace of hell within them , an evill conscience , yet their was neither in Adam , not can there be in the Glorified , an evill conscience , nor any such accidentall acts of Conscience , as to accuse , smite , tormen● .

3. Conscience is considered as acting well or ill , it hath influence on the affections , to cause a feast of joy , to stirre vp to faith , hope , sadnesse &c.

Touching the nature of Conscience . Conscience a power , not an act or habit . It seemeth to me to be a power of the practicall vnderstanding according to which the man is oblidged and directed to give judgment of himselfe , that is of his state and condition , and of all his actions , inclinations , thoughts , and words . It is first an understanding power , not an act or an actuall judgement . 1. It is nor a distinct facultie from the understanding , but the understanding as it giveth judgement , in court , of the mans state and of all his waies , as whether hee be in favour with God or no , and now whether he be in Christ , or not , and of all his motions and actions within or without . But it would appeare not to be an act , because to oblidge , to direct to accus●● , are acts of the Conscience , and therefore doe 〈◊〉 slow from other acts ; it is true , the thoughts , Rom. 2. 15. 〈◊〉 said to ●●cuse , or ●●cuse , but by thoughts there is mea●● the Conscience 〈…〉 not first thinking , and then accusing , but the Conscience brething out the bad or good 〈◊〉 or 〈◊〉 longing and accusing , or of exercising and conforming though , and acts . All acts flow from either young powers , which they call potencie , or from stronger and more aged and indicated powers , 〈…〉 Thomas 12. ● . 19 a●t . 5. Casetan . ibid. Richard . 2. ● . 29. ar 1. 2. which they call habits : Things produced by motion , and motion It selfe , are the effects of the never ( saith Amesing de 〈◊〉 ) cap. 1. 〈◊〉 . 4. ●●nd therefore the act of accusing may be from the Conscience which is an act ; this consequence cannot stand ; the motion , and the thing produced by motion , is from the mover , true , but the act of moving is from the mover , as he actuateth his power , so is directing , accusing from the power in the practical understanding ; not from the act of understanding which is nothing in this case , Grego . de Valent. 12. q. 14. punct. 4. Vasqu . z. 12. disp. 59 c. 1. Tannet . tom. 2 di●p . 2. q. 4 dub● 4. but the act of accusing , and nothing can come from it self as a cause . 2. When the beleever or wicked men go to sleep , and put off their cloaths , they doe not put off their Conscience , and though the conscience sleeps not with the man , yet doth it not in sleep , necessarily act by accusing , or excusing , and therefore remaineth as a power in man , not ever acting ; See Malderus in 12. q. 19. Disp. 82. ar 4. 5.

2. It s an understanding power , and belongeth to the judgement and understanding . Esa. 5. 3. Judge , I pray you , between me and my vineyard . It s true , some make it the inclination of the will , as Henriquez , Quodlih . 1. q. 18. And Durandur may seeme not farre from it , 2. d. 39. Some say it belongeth to both . But the will is no knowing facultie , the Conscience is a knowing facultie , Eccles. 7. 22. For oftentimes also thine heart knoweth that thou also hast cursed others . 2. There is more of reason and sound knowledge in the conscience , then in the whole understanding soule , it is a Christall globe of reason , the beame , the sunne , the candle of the soule ; for to know God and the creatures , in out relative obligation to God in Christ , is the rose , the blossome , the floure of knowledge , Joh. 17. 3. to see God , and his beauty expressed in Christ , and the comlinesse a●d incomparable glory of his amiable and lovely Essence as holden forth to us in Christ , is the highest reach of the conscience .

I● Conscience be so divine a peece , 〈◊〉 banke-full with reason and light , then the more of knowledge , the more of conscience , as the more of fire , the more he●●● , the more of the sun , the more light . Then when phancie goes for conscience , as in 〈◊〉 by siasts , and new Spirits gropling beside the word of God a new Angel commended onely from N●wnesse , a white Angel without , and a black Angel within , conscience must be turned in a dreame . 2. Noveltie can goe for conscience , our nature is quickly taken with novelty , even as a new friend , a new field , a new house , a new garden , a new garment , so a new Christ , a new saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , delights us . 3. Heresie goeth for Conscience ; somes Conscience phancie that to kill their children to Molech , is a doctrine that entred in the heart of God , to command , Jer. 7. 30 , 31.

2. A Conscience void of knowledge is void of goodnesse ; silence and dumbnesse is not peace ; An innocent toothlesse conscience that cannot see , nor heare , nor speake , cannot bark , farre lesse can it bite before it have teeth , such a conscience covenanteth with the sinner , Let me alone , let me sleep till the smoake of the furnesse of hell waken me . If there be any sense or life , fire can bring it forthe ; a worme at the heart can bear witnesse , if it have any life . This Conscience is like the service Book , or like the Masse , or the Popish Image , you but see these things , they cannot speake , nor act upon the soule .

2. The nature of Conscience is further cleared by its office , and object ; which are the second and third particulare proposed .

That we may the more distinctly speake of these , it would be cleared what sort of knowledge is ascribed to the Conscience .

Conscience is not the simple judgement and apprehension of things , What sort of knowledge is ascribed to the Conscience . as things are knowable ; this is the speculative understanding , but it is the power to know things our selfe , and actions , in order to obey God and serve him . 2. But the question is , whether Conscience bee a simple practicall apprehension of things , or a compounded and discoursive apprehension . To which I answere . 1. That as the speculative understanding knoweth many things without discourse , as to a pure head the sunne , heaven , nature of motion , and many things in its second operation and worke , as to apprehend the Sunne to be an hundreth , sixtie and seven times more then the Earth , yet it referreth both the first and second operations of the mind to know things by discourse , so the Conscience as conscience doth apprehend in its first operation , God , Christ , sinne ; and in its second operation God to be infinite , Christ to be the alone choisest of Saviours ; So it is consummate and perfected in a discourse or syllogisme by Conscience , totally and compleatly in order to our practice and faith .

As He that killeth his brother hath not life eternall . But I have killed my brother . Ergo , I have not life eternall . So Caine. And He that beleeveth in him who justifieth the ungodly , is justified and saved . But I beleeve in him who justifieth the ungodly . Ergo , I am Justified and saved . So David , Paul .

The knowledge of the major by it selfe is an act of conscience , as to deny and mis-beleeve the major Proposition is an act of a blinded and evill conscience ; but the compleatenesse of Conscience standeth in the knowledge of the whole syllogisme . Hence they say , that the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Magezine and Thesaure-house of the conscience , the habit or power that judgeth of the Law of nature is the major Proposition , or the principles of right or wrong written in the heart by nature , maketh the conscience in regard of the proposition to be called , Lex the Law . In regard of the assumption , or the second proposition . Conscience is a witnesse , a spie sent from heaven to record all the facts , in whi●h assumption are included both our facts , actions , words , thoughts , inclinations , habits of sin or grace , and the mans state and condition . In regard of the conclusion or third proposition . Conscience is a Judge and the deputie of God ; and it is but one and the same conscience acting all the three , the acts of Law , a Witnesse , a Judge .

The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the conserving power of the soule , is that facultie or power , in which are hidden and laid up the morall principles of right and wrong , known by the light of nature , and so is a part of a naturall conscience , and in it are treasured up the Scripture and Gospel-truths , which are known by the light of a starre of a greater Magnitude , to wit , the candle shining in a divine revelation , and this is part of the inlightened and supernaturall Conscience .

Of this intellectuall Treasure-house , Of Conscience in relation to the Major Assumption and Conclusion of a Practicall Syllogisme . wee are to know these 1. That in the inner Cabinet , the naturall habit of Morall principles lodgeth , the Register of the common notions left in us by nature , the Ancient Records and Chronicles , which were in Adams time , the Law of Nature of two volumes , one of the first Table , that there is a God , that he createth and governeth all things , that there is but one God , infinitely good , most just rewarding the Evill and the good ; and of the second Table , as to love our Parents , obey Superiours , to hurt no man , the acts of humanity ; All these are written in the soule , in deep letters , yet the Inke is d●mme and old , and therefore this light is like the Moone swimming through watery clouds , often under a shaddow , and yet still in the firmament . Caligul● , and others , under a cloud , denyed there was any God , yet when the cloud was over , the light broke out of prison , and granted , a God there must be ; strong winds doe blow out a Torch in the night , and will blow in the same light againe ; and that there be other seeds , though come from a farre Land , and not growing out of the ground , as the former , is cleare , for Christ scattereth some Gospel-truths in this Chalmer , as Joh. 7. 28. Then cryed Jesus in the Temple , as he taught , saying , Yee both know me , and whence I am . Joh. 25. 24. But now they have both seen , and hated both me and my Father .

2. This is a part of the Conscience , because by no faculty in man , but by the conscience are these truths apprehended . 2. And when any in ill blood , deny such truths , as that there is a God , and Parents are not to be loved , we all say such doe sin , and offer violence to their conscience . 3. Sins against these fundamentals , cry vengeance with a more hiddeous shout , and cry , than spirituall sins that are spun with a smaller threed , for such goe nearer to put off humanity .

The knowledge of the assumption is Conscience as a Booke or Witnesse , and it is either considered as it is in habit , and keeps a record of the mans facts , or as in act , it bringeth them forth , and applyeth the Law to the fact , and is called di●t●●●● , the enditement , and charge given in , This and this hash than done .

Now that Conscience bringeth good or ill out of the 〈◊〉 that containeth memoriall , or Cronicle or the mans 〈◊〉 cleare , as 1. The Conscience can looke back and laug●●● solace it selfe at that which is well done , and bring it forth Psal. 16. 2. O my soule thou hast said unto the Lord , thou art 〈◊〉 Lord . Psal. 140. 6. I said unto the Lord , thou art my God , 〈◊〉 Ezekiah , like the man that cheareth himselfe with the sight of the gold in his treasure , Esai . 37. 3. Remember now , O Lord , I beseech thee , how I have walked before thee , in truth , and with a perfect heart . Or 2. it can looke back and purge it selfe , as David , Psal. 7. O my God , if I have done this . Job 16. 17. Job 29. 12 , 13 , 14. chap. 31. 5 , 6 , 7 , 8 , 9 , &c. 3. It can bring out evill deeds , as Josephs brethren doe ; when they are in trouble . This distresse is come on us , for that when we saw the anguish of our brother , and he besought us , wee would not heare , Gen. 42. 21.

The knowledge of the conclusion is judgement , and the sentence of a Judge .

2. The object of Conscience . For the second point of Conscience which is its object ; this can be nothing but Gods revealed will expressed to us either in the Law of Nature , or in the Law written , or the Gospel . Doctor Hamond saith , Hamond of Conscience . pag. 3. Sect. 9. to abstaine from a thing indifferent as Marriage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as from a thing abominable or unlawfull , is by Scripture and Councels condemned as sinfull Why ? Because to Marrie , or not to Marrie , is indifferent . But he may remember , that Papists forbid Church-men to Marrie , doe they forbid it , because Marriage which to them is a Sacrament , is an abominable and unlawfull Sacrament ? I thinke no. Yet all our Divines say , not onely the Manichaans , but also the Papists are these , who teach a doctrine of Devils , 1 Tim. 2. while they forbid Marriage , though not under the notion of a thing abominable ; So the Popish Doctor acquitteth the Papists , and condemneth Protestants , who so farre agree to have the adaequate rule of Conscience to be Gods will reve●led in his word , that to make a religious Law to forbid Marriage and Meates , and other things indifferent to them is a doctrine of Devils , to all our Divines , though they forbid them not as things unlawfull , and under the notion of things abominable .

Vse . Conscience to be revere●ced . If the conscience have an indictment against you from heaven , and from the word of God , which is the Law-booke of the Judge of all flesh ; Ergo , We are to stand in awe of Conscience . And looke how much goodnesse and true feare of God is in a Man , as much feare of himselfe and reverence to his own conscience is within him . For 1. to be holden even with the charges and writs of an erring conscience is obedience to the Law of nature , as we would not be willing that a scout , or a spie sent from a strange Land should see our nakednesse , weaknesse , folly , securitie . When the Conscience returneth , to the Father of Spirits , it can tell tales of men , and can libell many pollutions of the flesh and spirit acted by the man , while the Conscience lodged with clay and a polluted Spirit . 2. Because Conscience is something of God , a domestick little God , a keeper sent from heaven , a divine peece which is all eye , all sense , and hath the word with it , in so farre it is to be reverenced , and hath the reverenceth the King , reverenceth the Ambassador , in so farre as he carrieth along the Kings will , he that honoureth the Lord must honour the servant . 3. Salomon saith , Prov. 15. 5. A foole despiseth his fathers reproofe , but he that regardeth it is prudent . Vers. 10. He that hateth reproofe shall die . To receive Instructions and rebukes from Conscience , in so farre as they come from the Word of truth is spirituall prudence , and he that turneth away his eare from his conscience , shall die . 4. As to submit to the Word , is to submit to God , so to offer violence to a divine truth , is to wrestle with God , and by the like proportion to stoope before Conscience carrying a message from God , is to submit to God , and to doe violence to the domesticke light and truth of God , is all one as to wrestle with God . 5. We count a tender Conscience , such as was in Joshuah , who did yeeld and cede to the Law of God , and its threatnings , a soft heart ; then to stand out as a flint-stone or an Adamant , against the warnings of an inward Law must argue hardnesse of heart . 6. There is nothing so strong and divine as truth , a Conscience that will bargaine to buy and sell truth , and will be the Lord and Conquerour , not the captive and taken prisoner of the Gospel , bearing it selfe on upon the soule in power and majestie , hath his one foot on the borders of the sinne against the holy Ghost . 7. It is like the man walketh not at randome , but by rule , who is not made all of stoutnesse , and ventureth not inconsiderately on actions and wayes which undoubtedly are the seeds or eternity , but feareth 〈◊〉 Paedagoge and teacher in so far as the law and will of the Judge of the world goeth along with him .

V●e 2. Because the Word of God must be the rule of Conscience , and Conscience is a servant , and under-Judge onely , not a Lord , nor an Absolute and independent Soveraigne , whose voice is a Law , therefore an Iodolatrous and exorbitent rule of Conscience is here also to be condemned . Conscience is ruled by Scripture , but it is not Scripture , nor a Canonicke book and rule of faith and conversation , it often speaketh Apocriph● , and is neither God , nor Pope , but can reele , and totter , and dream , ●●●scribe more to conscience then is Just , and to make new and hold opinions of God , broad and venturous and daring affirmations , the very Oracles of heaven , because they are the brood ( as ●s conceived ) of an equall and unbyassed Conscience , is presumption , neere to Atheisme ; the grossest Idolatry is to make your selfe the Idol : wh●reas tender consciences suffer most persecution , and are not active in daring , there is extreame pride in such as lead families and are Christians in new heresies . Some are extreamely sworne and devoted to Conscience as Conscience : humility is not daringly peremptory . Many weake ones pine away in feavours of sinistrous thoughts of Christ , as if his love were cold to them , Esa. 49. 14. 15. and phancie an imaginary and a made-plea with Christ ; Oh he leveth any but me , and because they make an Idol of the weak oracle of Conscience , they make also an Idol of meeke Jesus Christ , as if they would try , if Christs love can be cold , and his blood and bowels can act any more mercy to them .

The third is the office of Conscience in one generall . 〈…〉 of Cons●●●nce , and the acts 〈…〉 . It cometh under the name of Obligation . But to come to particulars . There be two sorts of operations of Conscience , some illicite and imbred , other imperate or commanded .

These which be Imbred are of two kinds . 1. Such as conscience simply as conscience actethas in generall to oblige ; and in particular . 1. To direct ; 2. To discerne ; 3. To exci●e , Dirigere , Discernere , Impellere ▪ Others are such as issue from Conscience , as good or ill ; as right , or not right ; as these in well-doing . 1. It approveth . 2. It excuseth . 3. It absolveth , in ill doing it disalloweth and reproveth . 2. It accuseth or chargeth . 3. It condemneth . These imperated operations of Conscience , are such as Conscience acteth on the affections , or commandeth the affections to act , but are not properly acts of Conscience , nor of the practicall understanding ; but acts of the affections resulting from the Consciences well or ill doing , as to rejoice , to grieve and check , and the like . But there be other acts that agree to Conscience in order to the assumption ; others in order to the Conclusion .

In order to the Assumption it specially doth be●re witnesse and testifie of its own acts , Of witnessing of Conscience and selfe-reflection . both that the man hath done this fact ; And 2. of the quallitie of it , that it is done against God , the Mediator Christ , free grace , the word of reconciliation ; as a faithfull witnesse must not onely depone the fact , but all the circumstances and quallities , in so farre as they come under the senses of seeing and hearing , and may aggravate the fact , and give light to the Judge ; and what testimony the Conscience giveth of the actions of man , the like it is to give of the state and condition , whether it be good or ill , hence these acts of recognition . As 1. Conscience doth its duty in reflecting on it self : It tryes the mans actions and state ; hence these three words , 2 Cor. 13. 5. try , or tempt , or pierce , and dig into your selves ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , many dig holes and windows in the conscience of others who never digged a hole in their own heart , 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , examine what mettall is in your selves and actions , men are unwilling to find oare or drosse in themselves ; and we are bidden , 1 Cor. 11. 31. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lead witnesses , sentence and Judge our selves . To these generals there is a second act , which is called , Psalm . 4. 5. Speake with your heart . You testifie little of the man that you never heard speake . Men are frequently to converse with their heart by heart-communing , and soule quaerees ; so you find out the by as and the weight that swaies with the heart , Jer. 5. 24. Neither say they in their heare , let us now feare the Lord our God . Hos. 7. 2. They say not in their heart , that I consider all their wickednesse ▪

3 There is laying of the Consience in its reflect act , and the actions together , Hag. 1. 5. Lay your heart upon your wales . It is that which David saith , Psalm . 119. 59. I considered , Heb. I thoughted my wayes .

4. There is wandring and estrangement of a man from his own heart , & when he laies his case to heart , he is said to return to his own heart . 1 King . 8. 47. If they shall be thinke themselves , heb. if they shall return to their owne heart , or come home to their own heart , in the land of their captivitie and repent , then heare then . Men are abroad in their thoughts , and seldom at home with their own heart . The knowledge of our own state of grace may be had by the fruits of the Spirit of Sanctification . But of this act of witnessing of the Conscience , it is of moment , to know how & by what Medium , or way the conscience doth witnesse to man of his state , that he is a childe of God & in Christ , whether God doth witnesse our state and condition to us , by inherent quallifications in us , Because we love the brethren , because we have sincere hearts , and ayme in all things to obey God .

A●er . 1. God speaketh by his owne works of Sanctification that we are in Christ , 1 Joh. 2. 3. And hereby we know that we know him , because we keepe his commandements . 1 Joh. 3. 14. We know that we have passed from death to life , because we love the Brethren . Now as God speaketh and revealeth his glory , God-head , power , and eternitie , by his visible works of creation , so as we may gather by certainty of faith , that God is glorious , wise , omnipotent , eternall , Rom. 1. 19 , 20 , 21. Psal. 19. 1 , 2 , 3 , 4. Rom. 10. 17 , 18 , 19 , 20 Upon them grounds , when we finde in our soules the works of that spirit that raised the Lord from the death , as love to the brethren , because brethren , sincere walking with God , and Christs life , Gal. 2. 20. we may with the certainty of faith , collect that we are the children of God ; and if the knowledge of our state in Christ , from the works of Sanctification be but conjecturall , and may deceive us , and not a sufficient foundation of sound peace , nor enough to make us unexcusable , that from the sicknesse of inward heart-love which I feele in my owne soule to Christ , I can have no divine assurance that I am in Christ , and cannot be made inexcusable in not beleeving the spirit dwelleth in me by his acting and working , then we cannot inferre Gods infinite wisdome , omnipotencie , and eternity , from his works of Creation , and I cannot be inexcusable , if I beleeve not Gods wisdome and power from the works of creation ; is not the pertinacie of unbeleefe as damnable , when I beleeve not God acting in his Spirit as sanctifying , as when I beleeve not God acting in this first workmanship of Creation ?

2. In all the actings , motions , and walkings of the Holy Ghost in my soule , in the stirrings of the New birth , when the spirit of Jesus maketh a noise with his feet walking , acting , moving in love , joy , peace , long-suffering , gentlenesse , goodnesse , meeknesse , temperance , which are apples and blossomes which grow on the tree of life , Gal. 5. 22 , 23. It were no sinne to me to sleepe and beleeve these were but imaginary dreames , and phancied notions , if I ware not to beleeve where these are , the soule that findeth them undenyably is in Christ .

3. The Saints comforting themselves in their godly , sincere , and blamelesse walking before God in love , knew what they spoke , and what spirit was in them , and that they walked not after the flesh , as men speake and phancie in a night dreame , not knowing whether they be in Christ , or not ; these were speeches of waking men , whose wits were in action . Psalm . 26. 8. Lord I have loved thy habitation , and the place where thine honour dwelleth . Psal. 119. 63. I am a companion of all them that feare thee ; and of them that keepe thy precepts . vers. 97. O how love I thy law ! it is my meditation all the day . vers. 103. How sweet are thy words unto my taste ! Yea sweeter then honey to my mouth . vers. 111. Thy Testimonies have I taken as an heritage for ever : for they are the rejoycing of my heart . vers. 162. I rejoyce at thy word , as one that findeth 〈◊〉 great spoile : and the Church , Cant. 2. 3. I sate downe under his shaddow , and his fruit was sweet to my taste . ver. 5. Stay me with flagons and comfort mee with apples , for I am sick of love . Esay 26. 9. With my soule have I desired thee in the night : yea with my spirit within me , I will seeke thee early . And Ezekiah looking to his good Conscience , saith . Ezech. 39 3. Remember now , O Lord , that I have walked before thee in truth and with a perfect heart . So Paul , 2 Cor 1. 12. For our rejoycing is this , the testimony of our Conscience , that in simplicitie and godly sincerity , not with fleshly wisdome , but by the grace of God we had our conversation in the world , and more abundantly to you-wards . Now if the Saints can thus speake with the light and perswasion of Faith , before God and men , to their owne solid peace and consolation , then may they be perswaded by these fruits of the Spirit , that they are branches growing in the Vine Christ , else all these speeches are but delusions and phancies ; and they must speake no other thing of themselves as vessels of the grace of God , then hypocrits 〈◊〉 reprobates may say of themselves ? ●olion . Serm. an 1643 pag. 428. 429 430. &c. For D. Crispe , and also Libertines of New England , whose doctrine subverts the Faith , say , there can be no marks of saving grace from whence we can draw either comfort or peace , be it universall obedience , st●●rity , love to the Brethren , but it may bee in hypocrits , in a Jew following the righteousnesse of the Law , Rom. 10. 1. and renouncing Christ . Surely if works of saving grace speake another thing then hypocrites and devils may have : then first , holy walking is no ground of comfort , and a good conscience hath no more to yeeld David , Job , Ezechiah , Paul , the Apostles , and Martyrs , when they suffer for Christ , and his truth , and are in heavie afflictions and chaines , then it can yeeld to the viledest of men . 2. A man , a Christian shall never finde●ny grounds of certainety of his adoption in any thing , save in the hidden decrees of Election , and reprobation , and in some immediate testimony of a Spirit , which may be a great doubt to many , who walke as many Antinomians doe , according to the flesh . 3. All their rejoycing in simplicity and godly sincerity , 2 Cor. 1. 12. is emptie phancies and delusions , for they rejoyce in that in which hypocrites and reprobates may have is deepe a share as they . But that there is also some immediate testimony of the Spirit , though never seperated from the fruits of the Spirit , I hope to prove elsewhere .

The last act of Conscience is in relation to the Conclusion , which is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Acts of Conscience in relation to the Conclusion . or judgement of all ; from whence flow the acts of approving , or improving ; excusing , or accusing ; condemning , or absolving : from these as the Conscience doth well or ill , arise , 1. Joy , called a feast , in which the soule is refreshed , not the phancie . 2. Upon a solid ground , a bottome that cannot sinke , from that which is well done . 2. Consolution , which is a joy in tribulation . 3. Faith , going from what the man doth well , to a generall ; To these that walke according to this rule , peace . 4. Hope , that the Lord who hath promised will doe the soule good in the latter end , these foure issue from a good Conscience ; from approving and ●●●cusing , But the affections which flow from improving , and ●●cusing , and condemning , are 1. Shame , whence the man 〈◊〉 displeased with what he hath done , this is good when it looketh onely , or most to the sinne , or ill , when most to the punishment . 2. Sadnesse . 3. Distrust , or unbeliefe . 4. Feare . 5. Dispaire . 6. Anger , vexation , or the worme that dyeth not ; it is no wonder that a greater number of troublesome affections ●low from the one , then from the other ; evill is fecound and broody .

The 4. A Conscience good or ill . which I proposed is the second circumstance of the Text , which draweth in the rest , and it is a conscience 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , free of stones or blocks , that neither actively causeth my self nor others to stumble nor passively is under a reatus or guilt before God , called a good Conscience , to which is opposite an evill conscience . Now the Conscience is good , either in regard of integrity ; a cleane , a good , a pure conscience : or secondly in regard of calmenesse and peace ; to this latter is opposed a Conscience penally evill or troubled , of which no more the good Conscience is either good in Judging , or recta , or vera ; the contrary of this , an erring Conscience , which I speake of after the other ; or good in a morall quallity . In this meaning the Conscience is good , which is first sprinkled with the blood of Christ from dead workes , to serve the living God . Heb. 9. 14. For by Christ must the guilty be purged , that there may be no more Conscience of sinnes , A good Conscience . Hebr. 10. 2. This is the Conscience which is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good , 1 Tim. 1● . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . purged and washen , Hebr. 10. 2. in regard the great spot of guiltinesse is taken away , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Tim. 1. 5. cleare , pure , terse , like a Christall glasse , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hebr. 13. 18. good and honest , or beautifull and faire , a good Conscience is a comely , resplendent , lovely thing ; and it is a Conscience in the text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , void of stumbling ; there is a Conscience that wants feet , and is lame , and halteth ; and is alwaies tripping , stumbling , falling ; to this is opposed a Conscience , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 10. 22. let us draw neere with a true heart , with full assurance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being sprinkled in the heart from an evill Conscience ; and to this is opposed a polluted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conscience , Tit. Conscience the ●arest peece that God made . 1. 15. The wisdome of God in creating the world is much , and most seene in creating so rare a peece as the soule , and the most curious peece in the soule is that lumpe of Divinitie the Conscience , it is the likest to a chip , and 〈◊〉 of God , though it be not a part of the infinite Majestie , yet it smelleth more of God then the heavens , the sunne , the starres , or all the glorious things on earth , Precious stones , Saphires , Rubies , or Herbes , Roses , Lilies , that the Lord hath made , now wh●n the floure and crown of the whole creation , which is the spirit , is corrupted , it is the fowlest thing that is : when the Angel● , the sons of the Morning , fell , and their Conscience the Spirit of the purest and most glorious Spirits was polluted with guilt , though infinite grace could have cured this rare peece , yet infinite wisdome , as it were , giving over the cause , and Grace and Mercie standing aloofe from the misery of Angels , a Saviour is denyed them , and Justice worketh the farther on this noble peece , the Conscience of these fallen Spirits , to destroy them ; God would not stretch out one finger to repaire their Conscience ; but when the Conscience of man was polluted , because Grace has ever runne in this channell to worke upon free choise and arbitration , to save Men , not Angels , and of Men , these , and these , not others ; therefore the Lord fell upon a rarer worke than Creation , to redeeme the choisest peece of creation , to wash soules , and to restore consciences to a higher luster and beauty then they had at the first . Now what ever God doth no man can doe it for him , an infinite agent cannot worke by a deputie , and among all his works none required more of God , of the Artifice of Grace , and mercy , wisdome , deepenesse of love , then to wash a polluted Conscience , there was more of God required to mend and sodder the Jewell , than to make and preserve it . The blood of Bulls and Goats cannot be spoken of here ; now to make Conscience againe fundamentally good , there was need that the most curious art of free grace , should bee set on worke to act a greater miracle on this choisest peece , then ever was before or after ; to make the conscience good , an act of attonement and expiation to satisfie infinite Justice must passe , and by shedding of , and sprinkling on the Conscience the blood of God ; the Conscience onely , and no other way known to Men or Angels , could be restored .

Vse . We professe that the morrall washing of the out-side of the cup hath nothing in it of a good Conscience ; morrall honestie alone , can no more inherite the Kingdome of heaven , then flesh and blood .

2. A good conscience from justification hath peace and joy . Prov. 15. 5. A good conscience ; or Heb. he that is good in heart is in a continuall feast . It s an allusion to the Shew-bread that was set before God alwaies ; or as Exod. 2● . 30. bread of faces , that was to be before the Lord continually ; called by them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perpetuall bread ; this hath no fountaine cause , but sense of reconcilliation with God .

3. A good Conscience is a complent intire thing , as our Text saith , both toward God and man ; it s not to be a morall man in the duties of the second Table , and a seepticke in the duties of the first Table , not in some few fundamentals , as Parrones for Libertie of Conscience doe plead , but in the whole revealed will of God ; and therefore the good conscience consisteth in an indivisible point , as they say , the number of foure doth , if you adde one , or take one from it , you vary the essence , and make it three or five , not foure ; so Paul taketh in compleatnesse in it , I have all good Conscience , either all or none ; and a good Conscience toward God and man ; not a conscience for the streets and the Church , and not for the house , and not for the dayes Hosanna , and not for eternity ; therefore they require an habit to a good Conscience , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have exercised my self to have alwaies a good conscience , there is a difference between one song , and the habit of Musick , and a step and a way , Psal. 119. 133. order , ( not my one single step , ) but my steps ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the plurall number ; to fall on a good word by hazard , & to salute Christ in the by , doth not quit from having an evill Conscience ; as one wrong step , or extemporary slip , doth not render a beleever a man of an ill Conscience ; the wicked world quarrell with the Saints before men , because they cannot live as Angels , but the true and latent cause is because they will not live as Devils , and goe with them to the the same excesse of ryot .

4. The Formalis rates of all good Conscience , as conscience , Conscience acteth not on by-respects , but for conscience , Rom. 13. 5. Wherefore yee must be subject not onely for wrath , but also for conscience sake . Conscience then doth all by 〈◊〉 , and fayleth by compasse , and considereth the 〈◊〉 not of the clouds , but of the starres which 〈◊〉 regularly ; whereas the evill conscience , Levit. 26. 15. is said to play the reprobate in Gods testimonies . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to cast away , to loath , it is called , jer. 6. 30. reprobate mettall which no man would chuse ; there is Conscience that walketh contrary to God , Levit. 2● . 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in occursu , there is a defect of the Letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word is from a root that signifieth to meet in the way , or to rafter or plank an house , where board is joyned with board , some will joyn issue with God , as if they had heardned their heart against him , and were nothing afraid to meet him , and joyne battle with him , as if they were good enough and strong enough for God , as one rafter in a house is apt to joyne with another , there bee some froward ones , who wrestle with God . Psalm . 18. 27. With the froward , with the wrestler who boweth his body , thin wilt wrestle . But a good Conscience knoweth God better then so , and is a masse of heavenly light , and therefore joyned with faith unfained . 1 Tim. 1. 5. and vers. 19. Timothy is exhorted to held faith and a good Conscience , as if they failed both in one vessell : if faith sinke , a good Conscience cannot swimme ▪ much more might be added of a good Conscience , but our care would be to keep Conscience , as we would doe a Jewell of gre●● price , and as we doe a watch of Gold , a meat or straw will interrupt the motion of a watch , it cannot be violently moved ; when Grace and the blood of attonement oyleth the wheeles of Conscience they move sweetly and equally . Some times its secure or dead , or ( which is the extreamity of sleepe , as death is superlative and deepest sleepe ) feared or burnt with a hot iron ; when the man hath sinned God out of the world , first as fooles doe , Psal. 14. 1. and next out of his owne conscience ▪ and such a Conscience in Pharoah may awake per intervalla , and goe to bed againe , and be buried at other times ; it can discourse and argue away heretically the ill day & judgment , at other times it will crow furiously , and as unseasonably as the Cock , which they say hath much in it of the Planet of the Sunne , and therefore beginneth to sing when the Sunne hath passed his declination , and beginneth to ascend , when men are in deepest sleep .

There is a second division of Conscience , and it is from the second acts and good disposition of Conscience , and that is a tender , or a not tender Conscience .

The tender Conscience is onely choisest of Consciences , so ● Ames maketh it that which is opposed to an hard heart , A tender conscience . the worst conscience that is ; Amesius de consci . l. 1. c. ●5 . n. 11. Conscientiae huic malae , vel cordi diero opponit●● conscientia tenera , quae facilè afficitur verbe Dei . 2 Reg. 22. 19. Ut in Josia . we have some choise examples of a tender conscience , 2 King . 22. 19. Because thy heart was tender , and thou wast cast downe before the face of the Lord : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to grow soft is ascribed to oyle , Psalm . 55. 22. His words were softer then oyle ; it is Prov. 4. 3. tender and deare ; it is ascribed to young children , or young cattell , it s a conscience that easily yeildeth and rendreth to God ; So in Job chap. 31. who was so tender at the remembrance of Gods rising up against him to visit him , that vers. 13. hee durst not despise the cause of his man-servant , or his maid-servant , when they contended with him , and in David , who when hee but cut off the lap of the Mans garment , who sought to cut off his life , yet his heart smot him : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to strike , or kill , or plague , frequent in the Booke of E●codus , God shooke every herb of the field . God strook or plagued the first borne ; it is some times to whip or scourge , so as the marke of the stroake remaineth ; after Davids striking of the Lords anointed , there remained an vibex , an impression and a marke in a soft heart .

Who ever would ingrosse the name of a tender Conscience to themselves , Who ingrosse the name of tender consciences to themselves . doe challenge the high perfection of David , Josiah , Job , and of that which is the floure and Garland of all godlinesse , and these that are not tender in Conscience in some measure ( if any will thinke they have it in the perfection , they see little in their owne heart , ) are deemed prophane , irreligious , and men of bold and daring Consciences ; so wee shall , and must yeeld in a question of personall interest , that these are the onely Perfectists , and tender Consciences who are for tolleration of all religions , and are professed Antinomians , Arrians , Arminians , Socinians , and such like . But the ●●●y shall reveale every Mans worke what it is . It cannot be denyed but the more tenderness , the more of God , and the more of Conscience ; but by tendernesse is meant feare and awsomeness of sinne , so no question , there is some Conscience that is made of glasse , and is easily broken , and some of iron and bra●● lay hell on it , let Christ say to Juda● in his face , he shall betrary his Master , and hee hath a Devill , yet his conscience doth not crow before day light , to waken him . But give no leave to contend for our righteousness , wee beleeve wee have found a ransome , and yet we hold that tolleration of all religions is not farre from blasphemy , and therefore to any way to Monopolize the tytle of tender Consciences to themselves , as a Characteristical note to difference them from Presbyterians , & such as dare not , out of the feare of God , and reverence to their owne Conscience , in this point awing them , but judge liberty of Conscience fleshie Liberty , in that title , seem to hold forth no tenderness of conscience at all , except they allow us to share with them in the Name of tender Consciences . Which name I durst no more take then to call my selfe a Perfectist , or holier then my brethren , whereas its more congruous to thinke and call our selves , the chiefe of sinners . To bee bold with the Scriptures , and to dispence with new dreames touching God , Christ and the mysteries of the Gospel , in all heresies and blasphemies that they may be tollerated , is boldnesse of conscience . 2. Pertinacie after conviction , and then to say , wee cannot come up to the rule , when the truth is , we will not come up to the rule , is no tenderness . 3. A tender conscience feareth an oath , and dare not say , every man may sweare a covenant with God in his owne sense , yes , it s a Jesuites conscience . 4. To carry on a designe under pretence of Religion , with lyes , breaking of oathes , treaties , promises , is a farre other thing then tenderness .

2. How Antinomians , who deny that the regenerate have any conscience of sinne , or that they are to confess , or bee grieved in Conscience , for Incests , Adulteries , Murthers , Rapes , Oppressions , or the like , or can crowd in under the lap of this veil of tender Conscences , is more then the truely godly can see .

3. To condemn all the godly in the three Kingdomes , and the Churches of New England , as not tender Consciences , because they professe that liberty of Conscience is Atheisticall licentiousnesse , seemeth to be a harder measure then these godly persons deserve , who out of some tendernesse of Conscience dare not but condemne liberty of sinning against the duties of this Table ; and therefore , if tolleration of all false wayes intitle men to tender consciences , because it is the opinion of same 〈◊〉 men , why should not these who are also godly and our ●● conscience hold the contrary opinion , be also called 〈◊〉 consciences ? And if this be , we shall not know who they are , who are to be tearmed tender consciences , who not .

But I had rather speake a little of a scrupulous consciences ; Of a scrupulous conscience . the Scripture saith , the heart of Josiah was tender , but that , he wept at the reading of the Law , sure it was not scrupulositie , which is alwayes a fault and disease of the conscience , as when the conscience doubts and feares for triffles , where there is no grave and weightie cause . The place 1 Sam. 25. 31. in which Abigal so speaketh to David , is not to be expounded of a scrupulous , but of a justly greived conscience . This shall be no greife unto thee , nor offence of heart unto my Lord , either tha● thou hast sh●d bloud causelesse , or that thou hast avenged thy selfe . Heb. It shall not be staggering , or stumbling to thy heart , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to offend , stumble , fall , to remove out of the place . Isa. 28. 7. R●● . Abraham reads it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they have made others to stumble , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nah. 2. 10. knees smite one against another : the one knee , in affrighted men , offendeth the other , and makes the other to stumble or fall . So in a trembling conscience , sin maketh the conscience to go out of the way , and fall ; as one knee trembling , maketh another knee in a race to fall . Abigal disswadeth David from s●edding innocent bloud , or avenging himselfe on Nabal , because so to doe should be no griefe of conscience . It s a litote . It shall be a feast and a rejoycing of conscience , that thou hast not sinned against God . And this is to bee considered , that a greived conscience , travelling with remorse , is 〈◊〉 so farre tender , that it either absteineth , if the sinne be to be committed , or it grieveth , if it be committed , and in the truely godly fo●●citeth for reconciliation . A doubting conscience is ignorant of the thing done or to be done , and inclimeth to neither ●●des . But a scrupulous conscience inclineth to the one side , but with doubting and a trouble of minde ; as the traveller walketh , but with some pain , as if there were a little stone in his 〈◊〉 . 〈…〉 Moral . l. 2. c. 20. 4 ● . Mald●rus in 12. 〈…〉 . 8● . Amesius de Conscient . The causes of a scrupulous conscience . l. 1. c. 6.

The causes of a scrupulous consciences are 1 , Gods wish and 〈◊〉 permission . 2. Sathans working and acting on a cold , 〈◊〉 ●ad bodily complexion . 3. Ignorance . We●●nesse of judgements 4. Immoderates feare troubling reason . 5. Inconstancie of the minde . 6. And withall some tendernesse . Gregori●● said , ●●narum conscientiarum est ibi culpam agnoscere , ubi culp● non est . It is one of the most godly errors , and a sinne that smalleth of grace . Papists , miserable comforters , say , a speciall way 〈◊〉 be delivered , is to sub●●● your selfe to a superiours blind command . They say , a Priest was freed of his scruple , when he obeyed Bernards bare word , and trusted in it ; hearing that , V●● et mea fide confisus sacrifica , goe and upon my faith sacrifice confidently .

It were good to use heavenly violence against scruples phantasie will cast in , I should not pray , because God hath decree● whither I pray , or pray not , the thing I suit , shall never be , 〈◊〉 It s good to turne away the mind from threatnings ; he tempted providence , who having a weake head , will walke upon the house top . In rovings and grinding of a ●●morous mind , unbeliefe will breake one linke of Gods chaine , and that broken must breake another , and that a third , till the saith of eternall election be broken . As in a wall of foure squared stones not well cemented , loose and breake out one stone , that will breake another and that other loose a third , till the whole wall must fall : weaknesse can spin out threed after threed , one doubt after another , till the poore soule be taken off the Gospel-foundation of Consolation .

CHAP. II. Conscience under Synods , and how ; and , that the Conscience cannot have absolute libertie in matters of Religion .

THE Conscience is a tender peice , and either the best friend next to the Physitian who can whol broken consciences , or the saddest enemie : if sick , it is like an aking tooth , the more you touch it , the more it paines you . The Conscience of its owne nature , is a knowing power of the practicall understanding , a● therefore no ilicite acts of the foule can be compelled , nei●●er can Conscience act being muzled and forced ; but this 〈…〉 but that men and devills in their conscience 〈…〉 beleeve many things in some 〈◊〉 against their will 〈…〉 out of the naturall efficacie of conscience cannot 〈◊〉 , but ●ee must beleeve that there is a God , yet where there is a trembling , there must be some reluctancie in the will and affections . Juda● must beleeve his damnation was approuching , when he hanged himselfe , but against his heart . The Balgick Ar●i●ia●s , who contend for libertie of conscience in all wayes , Apol. 95. 〈…〉 . say , By determinations of Synods violence i● not offered to conscience , as conscience signifieth a meere internall act of the mind , immanent or byding within the mind , but as conscience signifieth an act of the mind by which any doth beleeve 〈…〉 oblieged 〈◊〉 teach others which he per 〈◊〉 himselfe to 〈…〉 so the man is compelled by a Synods prescription , to dissemble what he beleeveth he ought to professe , and which he beleeveth to be false .

Answ. How a Synod compelleth . ● . Say that the decision of the Synod be agreeable to the word , the Lord layeth on the coaction to all ; to beleeve and accordingly professe the truth , and that by a Synod as Christ saith , he that heareth you heareth me : so the coaction , such as it is , must come principally from God ; instrumentally from the Synod ; but it floweth from both by accident , and through mens abuse , who receive not the truth in love , but for feare of shame , least they should by the godly goe for perverters of soules , Act. 15. that they doe hypocritically professe what they ought sincerely to beleeve and professe , May we not say many men of corrupt minds beleeved Circumcision to be necessary , and yet for feare of the Apostles censure that they should be judged troublers of souls , lyars and false teachers , as they are judged to bee Act. 15. 24. would dissemble ? And they are no other wayes by a Synodicall truth compelled to lie and dissemble by shame and falling out of the hearts of the Apostles and of all the godly the one way than the other ; in that case than in this 〈◊〉 . For there be but two wayes of working on the mind to drive men to bee of another opinion , one by feare either of shame , reproach or censures civill or ecclesiasticall , another by meere teaching and instructing .

Now for the libertie of prophecying that Arminia●s require , and so the libertie of Synods , Remons● . Apo. c. 25. sect. 2. let us inquire if it be true libertie .

1. They require a full libertie to every man without scruple or feare of danger , The conditions that Libertines require to be in a Synod . to declare his mind in Synods , and to examine what is controverted .

Answ. It is in some respect commendable that hereticks be candid and ingenuous to declare , even , what their hereticall judgement and inditement of conscience leades them to beleeve , but a full liberty to question , in the Synode , whether there be a God , or no , or whether Christ dyed for sinners , ought not to be , Liberty to question every thing is lycence . for that is lycense , and hereticall lycense : a point controverted any may question : and these , that Act. 15. held necessitie of circumcision , might seeke resolution of their arguments and doubts , but under pretext of libertie free of feare and danger , they have not libertie to sinne ; that is , after they are or may be , ( if wilfulnesse stood not in their way ) inwardly convinced , they have not libertie obstinately to presse sophismes against the truth , for this is an undenyable principle , libertie to sinne is fleshly lycense not libertie .

Armin. Remonst. Apo. c. 1. fol. 41. In controversies of Religion which the Scripture doth not evidently decide , what can certainely be determined by the Church , which ever , and in every thing which it determines , is beleeved may erre ?

Answ. The Church though not infallible may determine infallible points . There is nothing that the Scripture hath left simple , and in it selfe controversall . Act●● primo the Scripture hath determined of all things conteined in it , whether fundamentals or not fundamentals ; onely in regard of our dulnesse and sinfull blindnesse some things are controverted , and therefore the Church may determine from light of the word some thing that was a controversie to the Fathers ignorant of the originall tongues which is now no controversie . Yea the fallible Church may determine infallible points . This is a principle that Libertines proceed upon , that men who are not infallible may erre , and therefore can hold forth to others no infallible truth . Which is most false , for Prophets and Apostles , Nathan , Samuel , David , Peter being deserted of the immediately inspiring Spirit did erre as well as the Church and Pastors now deserted of the ordinary Spins can and doe erre . For ●●ll men , Prophets and Apostles are 〈◊〉 Rom. 3. yet they may and doe carrie infallible truth to others 〈◊〉 blind man may hold a candle to others . 3. By this reason Pastors can preach nothing certaine in fundamentals , Apol. in Pref. et in declar . in Pref. though faith come by hearing , and faith is of a certaine and determinate fixed truth of God , A Confession , Covenant or Synodicall de 〈◊〉 a secondarie rule of faith . more permanent than heaven or earth ; why , because by this reason Pastors in preaching fundamentals are not infallible . 4. Nor is this a good reason , it is beleeved the Church may erre in Synods , ergo , it doth erre and determines nothing that is infallible and certaine in Synods ; no more then this is a good consequence , David may sinne in praying , ergo , he doth sinne in praying : a potentia ad actum non valet consequentia .

Armin. A confession is not a rule of faith it hath not the lowest place in the Church .

Answ. The Covenant written and sealed in Nehemiahs time was a secondarie rule of faith , and a rule e'n so farre as it agreed with the Law of Moses , for they enter in a curse and an oath to walke in Gods Law , not to give their sonnes and daughters in marriage to the Heathen , not to buy victuals from the Heathen on the Sabboth , to charge themselves to give money to maintain the service of God . Nehe. 9. 38. chap. 10. 1 , 2 , 3. 29 , 30. 31 , 32. Which written Covenant was not Scripture ; and Act. 15. the decrees of the Synod was not formally Scripture , yet to bee observed as a secondary rule . For so farre Arminians

A Doctor as a Doctor beleeveth not , Remonstr. in vindic . l. 2. c. 6. fol. 126. a Doctor beleeveth as a sheepe , not as a shepheard , and his judgement of matters of faith is not publick but private and common to teachers with every one of the sheepe : and there is a like and equall power in shepheard and every one of the flock of beleeving ; Note . and the sheepe in matters of faith are no more obleiged to stand to the judgement of the shepherd than the teachers to the judgement of the sheepe ; the teachers have a priviledge of order and honor above the sheepe , but no priviledge of Law and power . Ibid 133. Then the Church though she beleeve and certainly know , that she erreth not in her decisions , yea though it fall out she erre not , yet ought not to take power to her selfe to command others to beleeve that to be true which she beleeves , A ministeriall and publike , and a Christian and private judgment and faith , and how they differ or to impose silence upon others , who , cannot in conscience acquiesce to what they command .

Answ. There is some-thing true in this ; there is a two-fold judgement , one saving , and Christian common to all by which both shepheard and sheep beleeve ; and its true of this , that the sheepe are no more to stand to the judgement of shepheards , th●● the shepheards to the judgement of the sheepe in point of Christian beleeving , which ( sure ) is common to both shepheard and sheepe : for the alone authoritie of God speaking in his word . And so the Doctor beleeves not as a Doctor but as a Christian . But secondly , there is another judgement that is ministeriall , officiall , and authoritative , and this is terminated not on Christian beleeving , but supposeth a ministeriall beleeving ; that what the shepheard teacheth others God revealed to him first , and is put forth in a ministeriall and officiall judging either in Synods , or in publick Pastorall Sermons and authoritative , but ministeriall publishing the will and mind of Christ . Mal. 2. 7. They shall seeke the Law from his mouth . Heb. 13. 7. 17. That way the people depends upon the Ministeriall judgement of Synods and Pastors : but it s most false that Pastors depends on their Ministeriall judgement who are sheepe , and that there is a like and equall power in shepheards and sheepe , and its false , that though the Church beleeves she erres not , and doth not erre , yet the Church may not command and in Synods Ministerially and with all authoritie rebuke , such a pervert soules . Act. 15. 22. And that Doctors may not as the Heraulds and Ministers of Christ rebuke men sharply 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they may be sound in the faith , Tit. 1. 12. For Pastors and Synods teach fundamentals of faith ministerially to the people , and by hearing of them is faith begotten in the hearers , and they may command , exhort , rebuke with all long suffering , 2. Tim. 4. 1 , 2. 2 Tim. 2. 14. stop their mouthes , Tit. 1. 11. and authoritatively enjoyne them silence . Act. 15. 22 , 23 , 24 , 25. Act. 6. 4. Though they cannot by reason of an erroneous conscience or a conscience burnt with an hot iron acquiesce to the determination of a Synod ; Yea though they bee unruly , vaine talkers and deceivers , they must be commanded to bee silent . Nor must the Church and Angels of the Church of Thyatira , Ephesus , or Pergamus suffer Jezabell to seduce , not ●avening wolves to devoure the flock , nor their word to eate as a Ca●ker ; For this judgement authoritative as it is in the head of the Church ( Christ ) as in the fountaine and onely Law-giver , so it is Ministerially onely and by way of office in the Elders , as the will and mind of the King is in the inferiour Judge , the Ambassadour or Herauld , not in the people . And the people are obleiged to obey those that are over them in the Lord , who watch for their soules , as those who must give an account . But there is no ground to say the shepheards are obleiged to stand to and obey the ministeriall and officiall judgement of the people : and of this it is said , he that heareth you ( Ministers of the Gospel , not the people ) heareth me , he that dispiseth you dispiseth mee . And this is more then a priviledge of order and honor , which one Christian hath above another in regard of eminencie of graces , gifts , and of wisdome , experience , and age , it is a priviledge of office to speake in the name of the Lord , and yet it is inferiour to a priviledge of law , because the Lord onely imposeth lawes upon the Conscience , for it is a middle judgement lesse then Legislative , Supreme and absolute over the Conscience , this is in none save onely in the King and head of the Church , and is Royall and Princely ; Yet is it more ( I say not more excellent , it not being saving of it selfe as in beleevers ) than a priviledge of meere honour and order , for though it lay no more bands on the Conscience to obtain faith because it is holden forth by men , it having no influence on the Conscience because of men , whose word is not the formall object of faith , yet hath it an officiall authoritie from Pastours ( which is not meerely titularie ) so as they may ministerially and officially command obedience to their judgement as far as it agrees with the mind of Christ , no farther : and when it is disobeyed may inflict censures , which private Christians cannot doe , and putteth these who disobey under another guiltinesse , then if private Christians did speake the same word , to wit not onely in a case of disobedience to the second command , but in a state of disobedience to the fift command formally , as not honouring father and mother where as to disobey that same word by way of Counsel in the mouth of a brother , though it be the breach of the fift command also , Yet not in such a manner as when we refuse to heare the messenger of the Lord of Hoasts ; and his judgement as a messenger of God is publique and bindes as publike to highest obedience to the fift command , but as it is a judgement of faith common to the Doctor with other Christians , it bindes as the minde of God holding faith in the second Commandment what wee are to believe .

Armmians . The word of God is sufficient for the deciding of controversies , Remov . 16. its cleare , what neede it there of decision , if men acquiesce to the decision of God as it lyes in Scripture — if the word of God expresse the sense of God , or if it have need of interpretation why is there not a free interpretation left to every man●● doe we think that our words are clearer than the word of God , we doe a ●●nithic injury to the word of God , if we believe that . How much better were it , if we would nourish peace and concord leaving interpretations free to every man ? 〈…〉 It is most sure to containe our selves within the speaking of the holy Scripture , and the forme of words of the holy Ghost , and that no man be troubled who shewes himself willing to containe himself within these .

Answ. Here is a meere fluctuation and Septicism even in fundamentals and the faith of them , for all interpretation of Scripture is rejected , there is no destinction in fundamentals or no fundamentals , for in principles of faith , that Christ is God and man , and dyed for sinners , the Scripture is most plaine , and what need then of our interpretation ? 〈…〉 then let Arrians and Secinnians beleeve him to be God man and to die for sinners in their sense , the Familists in a contrary sense , the Georgians in another contrary sense , the Papists in a third , the Protestants in a fourth , and so as many heads , as many faiths , every sect , and man must have some sense , else his faith is non-sense , and if he erre from the sense of the Holy Ghost , the Scripture is no Scripture , if it be believed in a sense contrary to the Scripture to him who so believes ; and so his faith is no faith , but a vaine night-phancie , and seeing the word of God gives us but one faith , and one truth , and one Gospel , if interpretations be left free to every man , these Libertines gives us millions of faiths with millions of senses , and so no faith at all .

Secondly , They give us two decisions , one made by God , and another by the Church contrary to Gods , that has no rule but every mans private judgement and free phancie , as if the decision of controversies made by the Church in Synods which we suppose is not divided from that of Gods , were some other thing then the decision of the Holy Ghost speaking in the word and declared by the Church in a ministeriall way , and if it be any other than this , it is not to be received , nor a lawfull decision ministeriall of a Synod , but to be rejected .

Thirdly , if there be no need of a decision to expone the word , because the word is clear , & if we wrong the word of God if we think our words are clearer that Gods , it is true , if we had eyes to see and apprehend the minde of God in his word , without an interpretation , then all ministerie and proaching of the Gospel is cried downe by this , what have any to doe to expone the first principles of the Oracles of God to the Hebrews c. 5 ● or what need they teach , exhort , preach in season and out of season ? What needeth the Eunuch a teacher , or Cornolius Peter , or Saul Ananias to teach them ? had they not the Scriptures ? if Timothie , the preachers that speake the word of the Lord to the Hebrews , Philip , Peter , Ananias think their words clearer than the word of God , they doe a great injurie to the word of God ; or if they beleeved their words were clearer than the words of Esaiah and the Prophets ; and they did that which was not necessary , if they opened and expounded the Prophets and decided controversies ; for they should have acquiesced to the decision of God as it lyeth in the Scripture , and not have preached but read the Prophets , and left it free to the hearers to put on the words of Scripture , what interpretation and sense they thought best .

Fourthly , That no Confessions ought to be but in expresse words of Scripture , That Confessions ought to be onely in expresse Scriture words is another false principle of Libertines . shall free all one and consequently all Churches from obedience to that which Peter commands . 1 Pet. 3. 15. Be readie alwayes to give an answere to every man that asketh you a reason of the hope that is in you , with ●●eeknesse and fear . When Stephen Acts 7. and Paul Acts 26. were accused of heresie and speaking against Moses and the semple , they made a confession of their faith not in words of Scripture , but in deductions and necessary consequences drawne from Scripture and applyed to themselves , and these in Nehemiahs time who wrote and sealed or subscrubed a Covenant , did not write and seale the expresse Decalogne and ten Commandements , 〈◊〉 the words of the Covenant of Grace . I will be thy God and the God of thy seed , but entered into a curse and into an Oath to walke in Gods Law which was given by Moses the servant of God and to observe and to doe all the Commandements of the Lord our God and his judgements and his statutes and that ( say they ) we would not give our daughters to the people of the Land , nor take their daughters for our sons , and if the people of the Land bring ware or victuals on the Sabbath day to sell , that we would not buy it of them . & Nehemiah c. 10. v. 29 , 30 , 31 , 32 , 33 , 34. &c. compared with Nehe. c. 9. v. 38. Which words are not a confession nor Covenant in expresse Scripture , save that they are historically insetted in the Cannon of the Scripture by the Holy Ghost . In which sense the law and decree of Nebuchadnezzar Daniel 6. And of other heathen Kings as Daniell 3. 29. 30. Ezra . 1. 2 , 3. c. 7. 11 , 12 , 13 , 14. &c. Are Scriptures ; but they are not the expresse words of the Law , for there is nothing in the expresse Law touching the Sabbath , of not buying ware and victual from the heathen of the land that Nehemiah speakes of , which warranteth us to enter in the like Covenant , and make the like Confession of faith to defend and stand to the Protestant Religion , and that Christ was God and man , and man in one person , and that we shall not buy ware or victuals from the Anabaptist and Familists of England who trample on the Sabbath day though these be not expresse words of Scripture . It is true , Libertines say men have made Apologies and confessions of faith for their own defence as Steven and Paul but they injoyned not these by authoritie and command as a rule of faith upon others , and wrote them not as a fixed standard of the faith of others , and that warrants no Church to impose a faith upon others .

Answ. 1. This will prove that as one man accused of heresie may publish a confession of his faith which may cleare his innocencie and the soundnesse of his faith to others and remove the scandall according to that of 1 Pet. 3. 15. And by the same reason , Independents , Libertines , Familists , Antinomians , Anabaptists and all the Sects of England , upon the same ground that the Albigenses went upon , should by some Confession and Covenant give an account of their faith and hope with meeknesse and feare . And what particular persons are obleiged to doe that Churches when they are slandered as unsound in the faith are oblieged to doe : and so I looke at a forme or confession of faith as a necessary Apologie for clearing of the good name of a Church defamed with Heresies , and new sects , but for the imposing of this Confession upon others , these others are either Neighbour-Churches , or their own Members .

As concerning neighbour-Churches they have no Authoritie over them . Yet may they declare that Familists who say Christ is not come in the flesh are the Spirit of the Antichrist , and for these , of their own Church , if they goe out from them and separate to an Antichristian side , after the example of the Apostles and Elders they may command them to abstaine from such and such hereticall opinions , and after they have convicted them as perverters of souls , proceed to excommunication against them as refusers to consent to the forme of wholesome words : as may be prooved from Math. 18. 15 , 16 , 17. &c. Rom. 16. 17 , 1 Thes. 2. 13 , 14 , 15. And other Scriptures as Reve. 2. 1 , 2 , 3. v. 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20. Now that it is not sufficient that they be put to subscribe a confession of faith in onely scripture words is cleare , 1. because the Jews will sweare and seale the old Testament in their own sense , but their sense makes the old 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 l●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 , Apollin●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 , Roman . Vindi . l. 2. c. 6. 135. 13. 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 . 〈◊〉 post quam acceptavit decretum , 〈◊〉 illo ●●●tius quam ea lege , quatenis & quamdia 〈◊〉 in 〈…〉 indicat ill deff●●●rum .

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 . Ancient bonds of Liberty of Conscience . 〈◊〉 Apol c. 25. 291. 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 end of Synods is not to remove heresie , by any means good or bad 〈◊〉 to ciuil heresie so effectually as these heresies shall never be heard of in the world againe . 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 . Remon . c. 25. Apol. 294. 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. The necessitie of Synods . 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 . Pastors subject the disobedient to wrath yet are not lords over the conscience , ergo neither are Synods lords over the conscience for that . 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. fol. 2●5 . 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 exc●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 decided be true and agreeable to the word of God , of necessitie every mans private judgement must goe before , Error of conscience 〈◊〉 from ●●igation of obedience . otherwise it s an implicite faith .

Answ. That any man should duely , and as he ought beleeve , and receive the decision of a Synod , it must be both true , and 〈◊〉 must believe and know that it is true , but that it may oblidge him and doth oblidge him , whether his conscience be erroneous or no , is as true , for then this Commandement ( Thou shalt not kill ) ( Honour thy father and thy mother ) should lay no 〈◊〉 on a man that believes it is service to God to kill the Apost●● , as Joh. 16. some doe . For no man is exempted from an obligation to obey Gods Law , because of his own sinfull and culpable ignorance , for we speak not now of invincible ignorance of these things which we are not oblidged to know or believe . But if our sinfull and erroneous conscience free us from actuall obligation to be tyed by a Law , then our erroneous conscience freeth us from sinning against a Law , and ●o from punishment , for what ever freeth a man from actuall obligation freeth him also from actuall sinning , for all sinne is a doing against a Law-obligation , and if so , then are none to be led by any rule but their own conscience , the written Law and Gospel is not henceforth our rule any more .

Arminiars . Apo. 25. f. 226. The last condition of a Synod is , that the subject of a Synodical decision be ever left to a free examination , and to a farther free discussion and revise . The learned professours of Leyden answer that which is once true and fixed in the word of God , is ever true and fixed in the word of God . The Arminians reply , what is true and fixed in the word of God is ●ver so , and ought to remaine so , for the word is beyond all danger of erring . But what is believed to be fixed and fixed and Ratified in a Synod is not so , because it is obnoxious to errour .

Answ. They require that before we come to a Synod where fundamentall truths are Synodically determined , The subject of a Synod not a Sceptick conjecturall truth as Libertines suppose . we be as a razed table and as cleane paper in which no thing is written , and so must we be after a Synod hath determined according to the word of God , that is be still Scepticks and believe nothing fixedly , and be rooted in no faith , nay not in the faith of the fundamentals that are most cleare in the word of God ; for it is unpossible that we can beleeve the clearest fundamentals , as that God created the world , and Christ God-Man redeemed it , but we must beleeve them by the intervening and intermediation of ●ur own sense or the Churches sense ; or the sense of some Godly Doctour ; The sense of Scripture from Synods beleived truly to be infallible , though Synods consist of men who are not infallible , as an earthen pitcher doth contain gold and precious Rubies and Saphires in it , though there be no gold in the matter of the pitcher but onely clay . 2. Cor. 4. 7. now because all these senses are fallible , and we see Familists put one sense on fundamentals , Papists another sense , and all private men may doe the like , it is not possible that any man can be rooted in any faith at all by this way , for all senses are fallible , & though the scripture giveth clear & evident senses yet such is the Hereticall dulnesse of men , that reject these infallible senses as false ; and those others that by their own confession are fallible and so can neither be established by the word , nor by the interpretations of men , though senses of Scripture rendered by Synods be fallible in the way they come to us , because men delivering them may erre , yet being agreeable to the word , they are in themselves infallible . And so the old and new Testament in the way they come to us may be fallible , because Printers are not prophets but may miscarry and dreame ; but it followeth not they are not the infallible word of life in themselves , when the Spirit witnesseth to us that God , divinitie , transforming glory are in these books : as a spouse knoweth the hand-writstill , lovelinesse of a letter from her husband to be certainly no counterfeit but true , though the bearer be a rogue and can deceive .

Secondly , this answer still supposeth that Synods do give senses contrary to the word of God , and so we grant they are not onely fallible but false and erroneous ; and are to be examined of new again in that case ; but we hold , when lawfull Synods convened in the name of Christ doe determine according to the word of God they are to be heard as Ambassadours who in Christs stead teach us , and what is once true and ratified in Synods in this manner is ever true and ratified as the reverend professours say and never subject to any further examination , and new discussion , How a true decision of a Synod is ever the same and not retractable . so as it must be changed and retracted as false . For this is to subject the very word of God to retractation and change , because a Synod did declare and truely determine it in a Ministeriall way to be the word of God . For what Synods determine being the undenyable word of God i● intrinsecally infallible , and can never become fallible , though fallible and sinfull men that are obnoxious to errour and mistakes doe hold it forth Ministerially to others : and it is false that we are to believe that what Synods determine according to the word of God , we are to believe it is fallible and lyable to errour , and may an untruth , because they so determine , for then when a Synod determines , there is but one true God , the principle of faith is believed to be subject to Retraction and falshood , because a Synod hath determined it to be a truth . But the truth is we are to believe truths determined by Synods to be infallible , and never againe lyable to retractation or discussion , because they are and were in themselves and without any Synodicall determination infallible , but not for this formall medium , because , so saith the Synod , but because so saith the Lord , It is true , new hereticks pretending new light may arise as Math. 24. 24. And call in question all Fundamentalls that are determined that are cleared in former Synods , but it follows not but these truths are still in themselves fixed and unmovable as the Pole-star , though evil men bring them under a new Synodicall examination as Familists doe now raze the foundations of Christianitie , yet Daniel and Christ are Innocent though wicked men accuse them judicially as deceivers : nor is it enough that Libertines say it may be the word of God and the infallible word of God which the Synod determineth , but it is not so to us , we are to believe it with a reserve , because we cannot know it so to be .

But I answer this concludes not onely against a Synodicall determination , but against all Scripture , and all Propheticall and Apostolicall determinations in the Scripture , for that there is one God not three as the Treithits dreame , is believed by some to be false , by others to be true . Yet undenyably it is in it self , true that there is but one God , nor is it therefore to be believed with a reserve , because the Synod hath so determined according to the word of God : and this were some answer if we should teach 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 . Remon . 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. Though all truths be peremptorily decyded in the word , yet is there need of a Ministeriall and declarative decision of men , because teachers may deceive , and these that are taught are ignorant and dull . 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 , Anabaptist : dim●ed interpretation of Scriptures as 〈…〉 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 Bu●●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 . 〈…〉 . Anabaptist . l 3. c. 11. Da●●aut Anabaptistis Scripturiram ●●terpretati●rem , recitari evangelium debere 〈◊〉 , verbi a 〈◊〉 , ut cuique liberium sit prosuo Spritu hoc est prosua voluntate & ●●●dine interpreta●i . 〈◊〉 non esse verbum Dei . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 . 〈…〉 7. These that come to Synods ought to be ingaged to be Church , or to no Confession . But every way free .

Answ. Men are to come to Synods not as Nullifidians but as ingaged for truth . 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 , Synods may impose upon others and how . 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. 17. to lay on burdens and decrees Act. 15. 28. c. 16. 1. And that all that heare them believe and receive as true what they speak in the Name of the Lord , according to that , he th●● heareth you heareth me ; he that despiseth you , despiseth me . 〈◊〉 that will not hear an Ambassadour as an Ambassadour speaking from his Master and Prince , refuseth to hear the Prince that 〈◊〉 him , yet we say not that they are to be heard without controversie as they object , that is , peremptorily , absolutely as if their word were the very Oracle of God , but they are to be heard , but not but after trying and searching , and not but conditionally in so farre as they carrie the minde of God along with them , so that there may be an appeal to the Scripture ; & place left for examining and trying of their doctrine whether it be so or not .

Another Libertine saith , Ancient Bonds or Libertie of Conscience stated . c. 10. it is in vaine said , Try all things , of a Synod may impose : for either the tryall relates to a particular judgement to be made , and that judgement to a practice to be confirmed , or not , if not , as good not try , if I try onely for tryals sake , Sect. 3. p. 74. 45. and if when I have tryed , I am but where I was , to will , I must be concluded by others vote and imposition ; if yea , then to what purpose is the imposition ? The conditional imposing of Synods consisteth well with trying of all things what Libertines say on the contrary is nought . for if I approve it , the imposition is needlesse , if I reject 't is fruitlesse .

Answ. 1. There is no doubt , but trying all things 1 Thess. 5. relates to judgement and practice , nor is it more against the Ministeriall and conditionall imposition of a Synod , to you to try , then it is against the imposition and commanding power of the Prophets , Jeremiah , or others , or the Apostles , Paul Act 17. or John . 1 Joh. 4. 1. For Prophets and Apostles impose Scripture as Paul did Act. 17. on the Bereans ; but conditionally after they finde it agreeable to the Scripture , and the Prophets and Apostles , conclude by their vote and sentence , yet better you trie as not try . For this argument is more against the Bereans trying of Paul who had Apostolike power to impose and place the poore Bereans in the place they were in before they tryed , and so as good the Bereans not try Pauls doctrine , as try it ; for they are concluded by Pauls vote , if they miscarry in their trying and finde , though mistakingly and ignorantly ( as this Gamali●l argueth ) that Pauls doctrine is contrary to the Scriptures , are they not concluded under unbelief in refusing the Gospel and in stumbling at the stone layed on Sion ? sure they are . 2. If you approve Pauls doctrine , the imposition , or peremptory command of Paul to receive it , else he will shake the dust off his feet against you and leave death at your doore , the imposition is not needlesse , but the commanding power in the Ambassadour of Christ , be they one as a single pastour , or many , as a Synod , is not needlesse but usefull and fruitfull , and is the power of God and the savour of life in it selfe . Should an ignorant man say the Commanding Ministeriall power of the Gospel which saith , except ye beleeve ye shall die in your sins , needlesse ? when it bringeth forth fruit . Suppose Paul say to Elimas ( as in effect he did ) if thou wilt not beleeve , and cease to pervert others from beleeving , I will smite thee with blindnesse . If this imposing had wrought faith in Elimas , as by the grace of God it might , had this imposing been needlesse the man might as well say : because this tree brings forth fruit being digged and branched , and pruned , therefore digging was needlesse . But he supposeth vainly that imposing and commands issuing from Synods under penalties and censures are contrary to trying all things , because imposing concludes men under censures , though they trie the decrees of Synods to be unjust , but the imposing of Synods is conditionall , not absolute as Libertines suppose , for after Synods impose , if beleevers after trying and due examining , shall finde that truely and really the decrees are beside or contrary to the word of truth , the imposing neither is a just Imposing , not any imposing at all . For neither Prophet , nor Apostle , nor Angel from heaven , nor Church can lay commands upon men imposing or binding under pain of censures to that which is unsound and false or unjust or wicked : and if people shall finde their decrees truly to be so after tryall they have power to reject them . And 3. the last part of the Argument if I reject the imposing command of a Synod , It is fruitlesse , is a poore one like the wit of the Authour . For if I reject these imposing commands , when just and lawfull they are fruitlesse to me , and the favour of death as the despised Gospel is : But not simply fruitlesse on Gods part , is the argument supposeth , except the Authour with Arminians dreame that God intendeth obedience in all lawfull Ordinances , but he cometh short of his end in the Reprobate . But Ordinances are not fruitlesse to God , for they prosper ever in the errand they are sent for Esay . 55. 11. 2 Cor. 2. 16. 17. If they render men unexcusable , they are not fruitlesse , for they cleare the Justice of God .

2. 〈…〉 . They that have Right ( saith the Authour ) and power of imposing , are Lords of my faith , but so are not any men , the Apostles themselves assumed it not ; for by faith ye stand . Take away a Christians Judicious fa●th , and you take away his legges , his standing under him .

Answ. 〈…〉 So doe all the ignorant and heady Libertines in England argue , but not one of them had a head ever to prove this consequence . For the Apostles had Ministeriall right to impose and command in the name of the Lord under paine of censures , yet are not either Prophets or Apostles lords of mens faith , but Ministers and mere servants : it is just as if you would say such a Justice of peace imposeth , that is commandeth you obey such lawes under penalties , ergo this justice of peace takes on him to be Soveraigne Prince and King over these whom he thus imposingly commandeth . 2. This imposing takes not away judicious beleeving , all is a beggerly suiting of the question . If imposing were a commanding that wee receive absolutely what they say , be it good , or ill , without examining the argument were concludent as God himself requires Abraham to kill his sonne , Abraham was without examination to give absolute obedience , and this proveth God to be Lord of the conscience , for knowing his word to bee his word wee are not to examine it by the Scripture or Law of nature , because if we know who speaks , we are not to examine what is spoken . But though we know who speaks among Creatures , be it a Prophet , an Apostle , an Angel , yet must we examine both who speaks and what is spoken . 3. In vaine ( saith he ) did the Bereans try the Apostles doctrine , and unduelie were they commended , if that doctrine were imposed upon them .

Answer . It follows onely in vaine did the Bereans try Pauls doctrine , if Paul tooke Gods roome and commanded the Bereans to receive his Gospel hand over head , whether it was agreeable to the Scriptures or no : the ignorance of the nature of Protestant Synods and of Popish Synods begetteth many ignorant and foolish objections in Libertines . It is true Papists say , their Synods but impose Ministerially upon men , not as lords of mens faith , but they take away what they give . For 1. they will have none to examine and try the decrees of their Synods , which we leave to all . 2. Though they say they propose nothing in Synods , but what is agreeable to the word of God , yet wil they be the sole , & only infallible judges of what is the word of God , what not , what is Scripture , what is the word of God in the breast of the Church , and they must be the onely infallible Expositors of the word of God , and what is agreeable to the word of God ( or which is all one to mens traditions ) what not , and so they by consequence make themselves lords over mens faith . Which the Apostle Paul would not doe for he said not to the Bereans , when you have tryed , whither my doctrine be agreeable to the Scripture , or no , yet I and the Apostles are the onely sole infallible judges both of our own doctrine , and of all your tryings , and you have not so much as a private judgement left to you .

CHAP IIII. The state of the question of compulsion of Conscience , and tolleration .

THe question touching Libertie of conscience was never by us , nor any man , save Libertines , themselves and ignorant Anabaptists both of old and late moved concerning internall libertie remaining within the soule , as libertie to think , understand , judge , conclude , whither the Magistrate can force men , with the sword to opinions , Opinions cannot be compelled not the 〈◊〉 or will in the 〈…〉 and cudgell them out of some into other contrary judgements , in the matters of God , for the Magistrate cannot take on him , yea nor the Church under the paine of censures compell any to think well of Christ , or ill or Antichrist . Yet most of the senslesse arguments of the times are drawn from the immediate subjection of the conscience to God , from the nature of conscience , Religion , faith , fear , and the elicit acts of the soul which cannot be compelled , yea in this meaning , we think God can neither offer violence , to minde , understanding , will or affections of love , fear , joy , because all these clicit acts cannot slow from any principle , but the internall and vitall inclinations of the soul , though the devils be said to beleeve against their will , yet not against the inclination of the understanding or desiring facultie .

All the question is concerning the imperated acts and these externall , ●he question is whether the 〈…〉 . that is not touching opinions and acts of the minde , but that which is visible and audible in these opinions , to wit , the speaking , professed holding of them , publishing , teaching , printing , and known and externall perswading of others to be of our minde . So that the question will come to this whither the Magistrates sword be to regulate our words that concerns our neighbour , as that we lie not , we forsweare not , to the hurt of the life and credit of our neighbour , that we slander not , raile upon no man , farre lesse against the prince and ruler of the people , but whether the words we utter or publish of God though never such blasphemies , and lies , because they come from the conscience ( as if truths or words we speak for or against our neighbour did not slow from a conscience either good or ill ) be above or beyond all swords or coercive power of men . It is clear the question must be thus stated , for all the lawes of the old Testament ( which we hold in their morall equitie to be perpetuall ) that are touching blasphemies , heresies , solicitation to worship false Gods and the breach of which the Godly Magistrate was to punish , command or forbid onely such things as may be proved by two or three witnesses , and which husband and wife are not to conceale , and from which all Israel must abstain for fear of the like punishment . Deut. 1● . 8 , 9 , 10 , 11. Deut. 17. 5 , 6. Levit. 20. 1 , 2 , 3 , 4 , 5. But opinions in the minde , acts of the understanding , can never be proved by witnesses and such as neither Magistrate nor Church can censure .

Then we referre to all the Godly , if Libertines and Anabaptists deal brotherly in affirming that Presbiterians , persecute them , because out of tendernesse of conscience , they cannot come up to the light and judgement of their brethren in all opinions .

2. There is a tolleration pollitick and Civil and spirituall or Ecclesiastick shame and fear in punishing heresies either by the Judge or the Church , Shame and fear of reb●kes by Pastors and Church censures have the same compulsorie in 〈…〉 false teachers that the feare of publick punishment by the Synod hath . whither in civil or Ecclesiasticall censures , rebukes , Excommunication is an evil of punishment in both , as is evident , if we compare Judg. 18. 7. Where it is said , There was no Magistrate in the land that might put them so shame in any thing . Deut. 13. 11. With these places that speaketh of spirituall censures , in the feare and shame of them as . 1. Tim. 5. 19. Receive not an accusation against an Elder , but before two or three witnesses , then an Elder that is scandalous may incur shame of being accused , and Mat 18. 17. let him be to thee as a heathen and a Publicane 1 Tim. 5. 20. them that sinne , rebuke before all , that others also may fear . So the avoiding of Idolaters , and Hereticks . 1 Cor. 9. 11. Tit. 2. 10. ● , Joh. 10. Gal. 1. 8. brings publicke shame on them 2. Thesse 3. 14. then looke what forcing power the shame the Magistrates can put Hereticks to , and what compulsory 〈◊〉 it hath on the conscience and so should not be inflicted on men for their conscience and holding of heresies , as Libertines say , the same compulsorie power hath concionall rebukes of Pastors or private Christians , and of admonition , excommunication or the avoiding of the societie of false teachers either by the whole Church or by private Christians , and the arguments proving the Magistrate cannot punish for conscience in his politick Spheare , doe also prove that hereticks should be rebuked sharply that they may be sound in the faith , contrary to Tit. 1. 13. and that we should neither admonish them nor avoid their company which is absurd ; so they be more ingenious Libertines who free false teachers and hereticks from both civil and ecclesiasticall censures , than these who free them from civil and subject them to Ecclesiasticall censures , Church censures are as compuls●rie on the Conscience , as coercing by the sword . for Ecclesiasticall compulsion hath no more influence on the conscience by way of teaching then politick or civil , and the arguments taken from the nature of conscience is as strong to prove that the Church of Pergam●● , Ephesus , Thyatira should suffer lyars , false Apostles and seducers , such as hold the doctrine of Balaam and Jezabel the deceiving Prophetesse , who teach and professe according to their erroneous conscience contrary to Rev. 1. 2 , 3 , 14 , 20. as that the Godly Prince should suffer them : nor can it be said that Church-censures are spirituall punishments and so work on the spirit , and have instructing , rebuking and exhorting going before , but the sword is a bodily punishment , and hath not instructing going before . For I answer though these two punishments differ , yet they agree that formally both are alike compulsory of the conscience , and neither of them act upon the spirit by teaching and instructing as the word doth , so as excommunication of a heretick should have instructing and convincing going before , so should also the Magistrate presuppose , before he strike with the sword , that the false teacher hath been instructed and convinced , and so he doth formally punish him with the sword , for his pertinacious perverting of souls .

3. Nor can it be replyed that men should not be punished for either opinions , or for holding opinions that slow from meer conscience , when they publish preach and print them from no principle , but meer conscience , not for gain or a morsell of bread , or for preferment in the state or Armie . To this I answer , lay aside opinions and answer me this , how the Judges that are for libertie of conscience are not to punish some words except they would be guilty of persecution , to wit , such as these , the Trinitie is but a fiction , Christ is no more God then another holy man . Yea , Christ was but an Impostor , and yet they punish words and deeds of the same kinde that come from meere conscience . The answer must be , the former words are from meere conscience and the publishers thereof will swear they hold them as the meere inforcing light and judgement of their conscience ; But these other words and deeds which the Magistrate censures , are not from meere conscience . But I beleeve these that acted in the late controverted Parliament and by vertue thereof , yea and many Godly men of them that are punished by the Judges and many of the Godly that fled for fear act from meere conscience , and will sweare they did so act according to their sworn covenant , and to prevent a new warre : and that they did it neither for gain , nor for preferment in State or Armie . And if it were referred to the consciences of most of the Armie why they disbanded not when the Parliament commanded them , but doe by their practices treat a warre to themselves and the land ( a judgement of God of all others the saddest ) when they have none to fight against but shadows and enemies of straw and hay ; I judge they would swear that they judged the charge of the Houses against their conscience , Some externall actions of unjustice s●●wing from meere Conscience , are punished justly without any note of persecution , by grant of Libertines , and why not all others also ? and unjust , and that they hold up warres out of meere conscience , and to vindicate the oppressed subjects and for preventing of a new warre , and not for gaine or preferment . So the question is not yet answered ; why some externall actions of words and deeds comming from meere conscience without any carnall pretext , as they will swear cannot be punished , but violence must be done to conscience , so the men persecuted , and others that doe the like and speak the like from no principle but pure conscience , without any carnall pretext , as they will sweare , are punished and yet neither violence is done to conscience nor the men persecuted , for acting according to conscience and a sworn Covenant . But they justly punished : if acting from meere Conscience be the formall cause why men are not to be punished , it should hold in all such acts .

4. They seeme to me sick in the braine , who hold that it is an act of love and charity in the Magistrate to restrain 〈◊〉 , 〈…〉 bonds pag. 12 Socinianisme &c. and to discountenance such seducers , and yet bring arguments against all externall 〈◊〉 in matters of Religion or compulsion in generall : a discou●●●nancing and a keeping of men from places , dignities , offices is the highest compulsion of penaltie you can devise . What arguments fight against any compulsion of the Magistrate positive or negative doth fight against all . If it be lawfull for the Magistrate , as for all other men , to doe all hee can for the truth as some say , and the Magistrates invitations , recommendation , exemplarie profession , generall tuition , excluding coercing , are all nothing but words , these agree to all Christians as Christians and are nothing peculiar to the Magistrate , the Magistrate as a Magistrate cannot request , he must command as a Magistrate , and all his commands if disobeyed , are in order to the sword .

5. The question is not whether Religion can be inforced upon men by the Magistrate by the dint and violence of the sword , or onely perswaded by the power of the word , Wee hold with Lactantius that Religion cannot be compelled , nor can mercie and justice and love to our neighbour commanded in the second table be more compelled then faith in Christ . Hence give me leave to prove two things . 1. That Religion and faith cannot be forced on men . 2. That this is a vain consequence ; Religion cannot be forced but must be perswaded by the word and Spirit , Ergo the Magistrate can use no coercive power in punishing Hereticks and false teachers .

For the first , we lay hold on all the arguments that prove the word preached to be the onely means of converting the soule , begetting of faith and that carnall weapons are not able , yea nor were they ever appointed of God , to doing down strong holds , Lactan. Inst. l. 5. c 14 quid 〈…〉 quod 〈…〉 fieri 〈◊〉 libido 〈…〉 . nor can they make a willing people : and Lactantius said well , What is left to us , if anothers lust 〈◊〉 th●t by force , which we must doe willingly ? And that of Tertullian . It is of the law or right of man and of his natural power what every man worships , what he thinks he should worship , nor doth the Religion of one either doe good or doe evill to another man , nor is it religion to compell religion , which ought to be received by w●ll not by force : since sacrifices ( of worship ) are required of a willing minde . In which I observe . 1. Tertullian speaks not of the true Christian Religion which is now in question : Tertullian ad Scapul●● . Humani juris & natural●s potestatis est , un●cuique quod putavertis coler● : n●● alii prodost●nt o●est alterius Religio Sed : nec Religionis est cogere Religionem , quae s●ont● 〈◊〉 debe● , non 〈◊〉 but of Religion in generall as it is comprehensive of both true and false Religion . Because he speakes of that Religion which by the Law of nature a man chooseth , and is humani juris & naturalis potestatis : but it is not of the law of man or naturall power , nor in flesh and bloods power to chuse the true Christian Religion , that election is Supernaturall saith Tertullian there and else where often , as also the Scripture Joh. 6. 44. Math. 16. 17. Math. 11. 25 , 26 , 27 2. Religion is taken two wayes 1. for the inward and outward acts of Religion as seen both to God and man as Lactantius , Tertullian and others say , so it is most true . Christians ought not with force of sword , compell Jews , nor Jews or Pagans compell Christians to be of their Religion , because Religion is not begotten many , by perswasion of the minde , nor by forcing of the man . How Religion may be compelled , how not . One mans Religion remaining in the minde and will may hurt or benefit the man himself , not any others : but true Religion as it comes forth i● to acts of teaching may coine and winne the souls of others , and false Religion may subvert the faith of others . Again Religion is taken for the externall profession and acting and performances of true Religion within the Church or by such as professe the truth , that are obvious to the eyes of Magistrates and Pastors , and thus the sword is no meanes of God to force men positively to externall worship or performances . But the sword is a means n●g●tively to punish acts of false worship in those that are under the Christian Magistrate and professe Christian Religion , in so farre as these acts come out to the eyes of men and are destructive to the souls of these in a Christian society ; T is even so ( & not otherwise punishable by the Magistrate ; ) for he may punish omissions of hearing the Doctrine of the Gospel and other externall performances of worship , as as these omissions by ill example or otherwise are offensive● to the souls of these that are to lead a quiet and peaceable life in all godlinesse and honestie ; nor does it follow that the sword is a kindly means to force outward performances , for the Magistrate as the Magistrate does not command these outward performances as service to God , but rather forbids the omissions of them as destructine to man , for example a Physician commands fasting , Pastors after the example of James commands fasting when judgements are on us , the physician commands it , in so farre as eating troubles the common societie of humours , The Magistrate does not command Religion , acts as service to God , but rather forbids their contra●●●● as disser●●●● to Christian societies . How ●ertull . and La●●ant●●s are to be expounded of forcing to heathen Religion . members and temper of the body , and the Physician forbids eating so as he will have no more to do with the patient , if he will disobey : and so trouble the temper of the bodie , which is the onely object the physician works on . Pastors command fasting to be in sincerity for afflicting and humbling the soul under the mightie hand of God . So the Magistrate forbids cutting of a veine or shedding of blood as a thing troubling the peace of humane societie , yet his command is not a direct means of preventing diseases in the bodie of a subject and for healthie living . But the Physician commands to cut a viene and to shed blood for health and to prevent a disease , and sinnes neither against the Magistrate nor God in so doing : so doth the Magistrate not directly command going to Church as a worship to God , so as his commands have influence on the conscience as the Pastors commands have , Though we can compell none to Religion it follows not that the Magistrate may not punish there that 〈◊〉 others to a false Religion . but he commands going to Church and hearing so as the omission of hearing harts the societie whereof God hath made him a civill and politick head : in this latter sense must Lactantius , Tertullian and others be taken , otherwise these words , the Religion of another does his neighbour neither good nor ill in rigour , are not true , the ill example of others in Idolatrie brings ill upon all the Church . Deut. 13. 5. yea and the fierce anger of God . v. 17.

Again La●●antius saith false Religion cannot be compelled , but he denyes not that Christians may punish blasphemies in true religion . 2. he denyes we may propagate the Gospel among Pagans with the sword : Lactan●● . 5. c. 20. non est opus vt & 〈…〉 cogi non potest , 〈◊〉 potius quam verberibu● res agenda 〈…〉 both which points we teach . There 〈◊〉 ( saith he ) of force and injurie , because Religion cannot be compelled , the business is to be tran●acted by words rather than blowes , that there may be willingnesse . Let them ( enemies of the truth ) draw the sword or sharpnesse of their wi●● if their reason be good , let it be produced : we are ready to 〈◊〉 , if they teach ( nothing more cleare then that he speaks of the Pagans that would force Pagans worship on Christians : we beleive nothing of their Religion whilt they are silent , as we cannot yeeld to them while they rage against us , let them imitate us , and declare the reason of the whole matter , for we ( Christians ) doe not allure , as they ( Pagans ) frequently object to us , but we teach , we prove , we demonstrate : Distringant ( hostes Religionis Christianae ) aci●m ingeniorum suert●● , si ratio corum vera est offeratur : parati sumus audire , si docea●● . Tacentibus certè nihil credimus , sicut ne saevientibus quidem cedimus , imitentur nos , aut rationem rei totius exponant nos enim non illicimus ( ut ipsi objectant ) sed docemus , probamus ostendimus : itaque nemo a nobis retinetur invitus : imutilis est enim deo qui devotione ac side caret , & tamen nemo discedit ipsa veritate retinante . Lactan 〈◊〉 . longè diversa sunt Carnificina & pictas , nes potest aut veritas eum vi , aut justitia eum crudelitate conjungi . Ibid. Sed ut in ipsa Religione sic defensionis genere falluntur . Defendenda e●im Religio est non occidendo , sed monen lo ; alij codices moriendo , non sevitia , sed patientia , non scelere , sed fide . Lactant. speaks of compulsion without all teaching . These that are without the Church are not to be compelled . therefore none by us are kept against their will , for he is unprofitable to God who wants devotion and faith : and yet no man departs from us when the truth detains him .

But saith Celsus fol. 84. if in the time of Lactantius Christians killed men for their religion , no man can doubt but Lactantius in these same generall words inveighs against Christians who would compell men to their faith against their will , and that he abhorres the violence of ours against hereticks .

Answ. These are of a wide difference , to kill blasphemers , and false teachers for spreading heresies and blasphemies , and to compell them by warre , and fire and sword to be of our Christian Religion . As I hope to prove , for the formers lawfull , ●he later unlawfull . It s true Lactantius speaks of all Religion true and false , that we are to compell none with the sword to any Religion , but he no where saith that the Magistrates may not kill open and pernicious seducers and false teachers who pervert others , for the Magistrate is not to compell yea nor to intend the conversion of a pernicious seducer , but to intend to take his head from him , for his destroying of souls . And Lactantius denyes Religion after it is begotten , can be defended , that is nourished and conserved in the hearts of people by the sword , but by the word and Spirit . Those are farre different tormenting and pietie ( saith he ) nor can violence be conjoyned with veritie , nor justice with crueltie .

And again , but as in Religion , so also in defending of Religion they are deceived , Religion is to be defended not by killing but admonishing , others read , by being killed , not by crueltie , but by patience , not by wickednesse , but by faith .

But here he speaks of defending in a hostile way , by killing those that will not be of our Religion , be it the Pagan religion and most develish not of defending the Christian professors , from the infection of wolvish seducers , by the sword of the Nurse-father of the Church , who is to defend good men and to execute vengeance on evill doers . For in all this Lactantius speaks of such a violence as is without teaching , parati sum●s andire si doccant tacentibus certe nihil credimus . But suppose some father : were in that errour ( as Augustine was , 〈…〉 but retracted it ) though , Augustine 〈◊〉 we may compell man to the faith , 〈…〉 punish he●●●ides , so . so he should not punish murtherers . yet 〈◊〉 of improper compulsion , and of Donatists the such as are 〈◊〉 the Church , whom he thinks the Magistrate on 〈◊〉 to punish , which is not a compelling of the 〈◊〉 to the sound faith , but an act of justice in punishing him for his 〈◊〉 of heresi●s to the perverting of the faith of others . Upon these 〈◊〉 is Cyrilius saith , Moyes Law is one and he Kingdom of C●●●t is wholly heavenly , and spirituall , and 〈◊〉 ●efore hath spirituall 〈◊〉 and spirituall armour : and therefore a spirituall not a car●●● sword to punish the enemies of this Kingdom , 〈◊〉 Christian men . But he speaks of 〈◊〉 without the Church ( who as I constantly 〈◊〉 ) are not with warres and the sword to be compelled to 〈◊〉 the Christian Religion and therefore addeth on the 〈…〉 did fight against Amorites , Canaanites and 〈…〉 with 〈…〉 of iron : but he speaks not of the Laws 〈…〉 24. and 〈◊〉 , in which death was decreed for the false Prophet within the visible Church . At 〈…〉 the fathers have 〈◊〉 with unsound Emperours who have tollerated , 〈◊〉 , Arrians , and Jews , but that is no law for us . But the other point is that though these that are without are not to be compelled to embrace the true Religion it followeth not that the Magistrate should not 〈…〉 Prophets , or pernicious teachers such as Baals 〈◊〉 , who openly 〈◊〉 the people of God to Idolatr●● . 1. Become the Magistrate cannot , 〈◊〉 ought not to compell 〈…〉 lyars , to be 〈…〉 it with their own as well as they must be such externally , no more then he can compell them to inward fear , love , faith in God , and to the externall performances 〈◊〉 . But it doth not follow that therefore the Magistrate cannot command externall acts of mercie , c●●astitie , selfe-contentednesse , and should not punish murther , adulterie , theft , robberie , perjurie , for to punish these makes many 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. The Magistrate may by the sword curb five impediments that keep men from embracing the truth , according to Augustine . 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 , Answer to Doctour Adam Stewart . 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. Impotencie of free will objected by Mr. John Goodwine no reason why the Magistrate ought not to punish seducing teachers , as of old the Donatists objected . 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 , State of the question more strictly proposed . 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 , It may as wel he said , because there be no expresse laws against murtherers , parricids , sorcerers . Sodomites in the new Testament more then against false teachers , that therefore Socerers are no lesse then hereticks to be tollerated . 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 &c. What reason in nature can there be to punish the one , and not the other ? for it may with as good colour of reason be said , that all the Lawes in the old Testament , for drawing of the sword against Sodomites , Adulterers and such like , were typicall and temporary , and are done away now in Christ , for Christ will have these converted in as spirituall a way by the onely power of the word of God as the other and no where in any expresse law in the New Testament doth God command to use the bloody sword against them , more then against blasphemers : And to remove these grosse sins out of Christian societies by the sword is no lesse a carnall and a bodily afflictive way of dealing with their consciences , as to deal so with seducers ; and it s enough to that negative argument , that no where it is expressed as a dutie of the Magistrate , under the New Testament to use the sword against false teachers , nor does our Saviour or the Apostles rebuke the Magistrate for omitting of their dutie in this . Yea Paul , 1 Cor. 6. 9 , 10 , 11. when he shewes that some of the Corinthians abused their body with mankinde , were theev●s , drunkards , extortioners , he no where saith that it was the Magistrates dutie to take away their head for Sodomie , which certainly it was , and that by the verie law of nature , but he was Gods instrument for their conversion by the power of the word , ver. 11. and 1 Cor. 4. 15. as he laboured to convert the Galdehians who sometimes worshipped dumb Idols , and the Ephesians who worshipped the vaine Idol Diana Act. 19. yea , nor is there any New Testament law for taking away the life of a murtherer , for that of our Saviours . Math. 26. 52. all they that take the sword shall perish with the sword : except we say it was so a Judiciall law among the Jews , as it was a law of nature Gen. 9. before there was a Common wealth erected among the Jews , cannot be called a new Testament law , to Peter and John and the disciples who were obliged at that same verie time to keepe the passeover and to be subject to all the Jewish laws .

CHAP. VI. Errours in Non-Fundamentals obstinately holden are punishable .

YEe must beare one anothers infirmities , and restore these that fall with the spirit of meeknesse . Gal. 6. 1. and yet not tollerate their errours , and forbear to admonish and also sha●ply rebuke them and if need be , the Church and Magistrate may proceed to further censures , to excommunication and the use of the sword , for justice is not contrary to meeknesse , nor one fruit of the Spirit contrarie to another . Obstinacie in Ceremonies after full information deserveth punishment . He 〈◊〉 spareth the rod hateth the childe : yet should not a father be cruell to his childe , nor is his correcting contrarie to fatherly compassion , but not correcting is crueltie to and hatred of the childe : and the like we are to think of the punishments and censures of the Nurse father of the Church , and of the Church .

There be some things of doubtfull disputations that the weak in knowledge cannot conceive , and yet are to be instructed in meeknesse and received as brethren . Rom. 14. 1. 2. but if these same weak , after sufficient instruction , when the Ceremonies of Moses law became deadly and unlawfull ( as they were then indifferent ) would needs be circumcised , abstain from meats , and keep the whole Ceremoniall law , whatever should be said on the contrarie , and would compell others to be circumcised and pervert the souls of many even after the date of the indifferencie of these things is expired Paul then is so farre from giving place for an hour or betraying Christian libertie Gal. 2. or from bearing with them that he withstandeth them to their faces , and wisheth that such as trouble others so were cut off and might bear their judgement . These that err in non-fundamentals may deserve to be punished . Gal. 5. 10. 11. which clearly holdeth forth , what ever the meaning of these words be , that Paul though these that would teach others they must be circumcised , were worthy to bear their judgement and to be punished for so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 importeth .

And it shall be a work of difficultie to prove that to be circumcised was necessary to salvation , and these that so taught Act. To teach the necessity of circumcision not an error formally and primarily ; but by consequence fundamentall and the contrary truth not necessarie necessitate medij . 15. and Gal. chap. 5. did teach an errour of it self fundamentall and that subverted the faith : who ever then would be circumcised fell from Christ Gal. 5. as Paul saith , but that was by consequence , sure it was not an errour , in terminis fundamentall , as this , Christ is not the Saviour of mankinde , onely it was an errour that by consequence subverted the foundation , and was a falling from Christ by consequence , and a comming again under the debt of the whole law , and of salvation by the law , which was ever impossible , and to say it was necessary to salvation , necessitate medij , so as all the Galathians who received Christ and the Gospel and would have plucked out their eyes for Paul , who died ignorant of this point ( who ever will now be circumcised is fallen from Christ ) were eternally damned , and dyed out of Christ is a groundlesse saying : there was a glorious Church in Galatia before Paul wrote that epistle to them , for he wrote it upon occasion of their being seduced , who were made believe the necessitie of circumcision , and it is clear Paul would not have written that of circumcision , if that errour had not been sowen among them by false teachers , if therefore such as were made beleive that had not beene bewitched to believe the necessitie of Ceremonies for justification , they being in Christ , should have been saved by faith , though this controversie in terminis had never come to their ears : whither are believers justified by faith onely , or must they also be circumcised and keep the Law ? that they may be justified and saved . And sure many are now in our dayes ( which is more ) glorified , who never knew , but onely virtually , and implicitely , that to be circumcised , or to keep Jewish dayes is not necessary to justified persons , yea sure many in Britaine are saved who never knew this fundamentall truth . 2. Act. 15. it is cleare that some taught the brethren , except ye be circumcised after the manner of Moses , ye cannot be saved : the contrary truth is no expresse fundamentall truth , because a fundamentall truth expressely necessary is so necessary ( necessitate medij ) as without the knowledge thereof we cannot be saved . Now these teachers knew that the Apostles and Elders and Saints at at Jerusalem were not circumcised so , and they knew believing Gentiles were not circumcised at all , and yet they knew the Apostles were not damned , they knew all children dying before the eight day were not damned , they must then hold that Circumcision was onely necessary to salvation , by way of precept : and the brethren that believed and so if they had dyed in that state had undeniably been saved , were ignorant of this ; and v. 7. there was much disputing among believers yea among the Apostles who were not ignorant of fundamentals : and undoubtedly had saving faith long before , Math. 16. 17. 18. till James fully determined the question from the word of God . v. 13 , 14 , 15 , 16. then it is most clear that these that erre in other points that are not fundamentals in which all Christians agree may be perverters of souls and so deserve to be rebuked by the Church and punished . 3. This opinion of so 〈◊〉 ring all , save such as erre in fundamentals , though they 〈◊〉 non fundamentals is grounded upon this , that the Scripture is evidently plain and clear in fundamentals , The tolleration of all who err in non fundamentals examined . but in other points 〈◊〉 non-fundamentals , the Scripture is dark , and in regard of the darknesse and naturall ignorance of our minde which is in●●cible almost , we must forbear one another and give and take elbow-roome and latitude of indulgence , because the Magistrate and Church are not infallible , but both Godly and learned may be on each side , so that there should be no peace nor union of hearts in Christian societies , but all Churches or earth must disband and be dissolved , if each should punish and censure one another for holding contrary tenets .

But 1. M. Iohn Goodwin hag●omastix sect. 26. pag. 24. Mr. John Goodwine who contendeth for a Catholicke tolleration of all , of any Religion whatsoever , whither they erre in fundamentals or non-fundamentals , and his words because nnanswerable to me against this distinction I set down I desire it be taken ( saith he ) to serious consideration , 〈◊〉 , or how farre , it is meet to punish or censure poor miserable men , for not holding or not asserting the truth of these things , which they cannot come without much labour and contention of minde , yea not without some good degree of some reason and understanding too , to judge so much as probable , nor at all to come to believe or know them certainly , but onely by an immediate and supernaturall work of the Spirit of God● are 〈◊〉 to be punished , because God hath not imparted to them his Spirit of grace and supernaturall illumination ? This learned and sharp witted Divine ( as any I see of that way ) confirms me much that tolleration in non-fundamentals and non-tolleration in errours fundamentall , is a distinction cannot subsist , in the way that Libertines in England now goe : for to know or believe supernaturall non-fundamentals as the histories of the miracles of Christ the Prophets and Apostles requires a work of the Spirit of grace and supernaturall illumination , is to know or believe fundamentalls ; why then should men be punished for holding errours in the one and not in the other ? and the conscience cannot be compelled in the one more then in the other : but with favour I desire an answer to these quaeries .

Quaere . 1. Whether men deserve to be pitied and spoken of compassionately , Queries proposed to Mr. Joh. Goodwin , who asserteth a Catholicke toleration of all Religions , upon the ground of weaknesse , of free-will , and want of grace . as poore miser 〈…〉 which they 〈…〉 work of the Spirit of grace , and supernaturall 〈…〉 the false Prophet , Deut 13. and Elima● the perverter of the Gospel deserves to be pi●ied ?

Query 2. Hence whether the sinfull blindnesse of our in 〈◊〉 that makes us , because poor and miserable , 〈…〉 must not black the spotlesse justice of our Lord , who yet punisheth originall mind-blindnesse in thousands of the sons of Adam ?

Query 3. Whether this hinteth not at 〈…〉 power of believing , and doing what we can , otherwise God cannot deny further grace , or punish that naturall impotency of not knowing or not believing ?

Quer. 4. Whether the same query may not be retorted upon the Justice of Gods law , Deut. 13. 〈…〉 , thus whether is it mee● that the just God should command a poo●● miserable seducing Jew , who saith , Let us go and worship strange Gods , since this miserable impostor ▪ being a son of sin and wrath by nature , cannot come without much labour and contention of mind , yea nor without some good degree of reason to judge so much as it is probable , nor at all to believe or know certainly , that 〈◊〉 no● the true God , but the God of the Jews , onely ; excluding on the world from saving means of salvation , is the onely true God , onely to be served and worshipped , but onely by an immediate and supernaturall work of the Spirit of God ? are men either Jews under the Law , or Gen●●les under the Gospel , to be punished and stoned to death , because God hath not ●●parted to them his Spirit of Grace , and supernaturall 〈◊〉 ?

Quer. 5. Is it meet to punish David ( suppose he were no King ) for adultery and treacherous murther , since without a worke of the Spirit of Grace , who only effectually 〈…〉 being led into temptation , he cannot eschew the 〈◊〉 into adultery and murther ? are men-adulterer● and men murtherers to be punished , because God hath not imparted ●●to them his Spirit of grace , by whose actuall assistance only they can decline adultery and marther●

Quer. 6. Whether did even 〈…〉 teach that the Magistrate should punish with the sword poor miserable men , because they canot believe 〈◊〉 of faith by the supernaturall illumination of the Spirit ? whether is 〈◊〉 the question perverted when a Query is made , whether the Magistrate is to punish poor men for not understanding , not 〈◊〉 not judging , not believing supernaturall truths ? we say the Magistrate or his sword hath nothing to do with the elect and internal acts of the minde , of understanding , knowing , judging or believing , but onely with the externall acts of speaking , teaching , 〈◊〉 ●ishing dangerous and pernitious doctrines to the 〈◊〉 and destraction of the soules of others ?

Quer. 7. Whether the Magistrate does therefore force the conscience of a false teacher , because he cannot , he dare not keep up doctrines pornicious to the souls of others , but publish them , because his erroneous and evill conscience judgeth them to be saving and necessary truths , when the Magistrate punisheth him , more then he forceth the conscience of a murtherer whom he punisheth , though this murtherer judged in his conscience that the man be killed did him so crying and oppressive an injury as in the court of God , deserved bodily death ; or when this man murthered his son in a sacrifice to God out of meer conscience ?

Quer. 8. Whether or no this divine , who will have 〈◊〉 to be punished for erring in fundamentalls , because they believe them not , doth not say , none that teacheth there is ●● God , that Jesus Christ is a grand impostor , and faller 〈◊〉 the truth , and saith Satha● is the only God of this world , and 〈◊〉 to be served , ought to be so much as rebuked , for without the immediate and supernaturall worke of the Spirit of God , they cannot know or believe these truthe ; and are men to be rebuked and preached against , because , God hath not imparted to them his Spirit of grace ? whether doth not this arguing evict all the Ministery , rebukes , and exhortation , and morall extirpating of heresies by the power of the word ?

Quer. 9. Whether this be not the old argument of 〈◊〉 who argued from liberty of free-will to conclude liberty of conscience ? and said forcing of free-will , if the Magistrate hinder men to be a willing people to Christ , is an injury done to conscience and to free-will , and to God the Creat●● , of the soule ? and the same might be objected against the decree of 〈…〉

Quer. 10. Whether on 〈◊〉 are men punished , because God 〈◊〉 not bestow the Spirit of grace 〈◊〉 them , 〈…〉 by which they would flye all evill-doing , when they are punished for evill-doing .

Quer. 11. Whereas this distinct argument presupposeth that the Magistrate should tolerate errors in fundamentalls , and in non-fundamentalls , because of the difficulty of knowing of fundamentalls , must it not follow that men are far rather to be tolerated , Augus. 〈◊〉 dicu , relinqu●s liber● orbatrio , cur enim non in homicidiis & in stupris , & in quibuscunque 〈◊〉 facinorib●● & flagiciis libere arbitrio dimittendum to esse proclamas ? quae tamen omnia justis leg ib●● comprim● utilissimuma ●●ahiberrimu● est , dedit quidem De●● homini liberani 〈◊〉 sed nec bonam Infruct : ●osam , nec malam voluit esse impunitam , li. 1. Con. Gaudenti c. 19. secundum est as fallatissimas vanissim●sque rationes , haberis laxatis atque dimissis , humana licentia impu●●sta pe●cata omnia relinquentur , 〈…〉〈◊〉 ●●re in fundamentalls , 〈◊〉 such as erre in non-fundamentalls , and so the more blasphemous that seducing teachers be , as if they deny there is a God , and that nature , and chante rules all , and that Christ was an imposter , the Gospel a fable , the Scripture a meer 〈◊〉 , the more they are to be pitied , and 〈◊〉 measure of indulgence and toleration is due to them then to such ●● are godly and erre but in lesser points , that are more easily 〈…〉 concerning usury , accidentall killing of our neighbour , or the meaning of some places of Scripture , or erre in matters touching Church-government or the like ?

Quer. 12. Since also 〈◊〉 lay for a ground , that the Magistrate is not infallible in judging of matters of Religion , especially that are supernaturall , such as the mysteries of the Gospell , the incarnation , sufferings and death of Christ , his satisfaction for sinners , &c. and Christians are not infallible in either reaching these to others , or in believing them , for their faith and practise , and therefore the Magistrate ought to tolerate all these ; how then can this Divine talke of a certainty of knowing and teaching , and holding of divine truthe●● for by 〈◊〉 principle of toleration , that no man hath infallibility in matters of Religion , since the Prophets and Apostles fell asleepe , there can be no certainty of faith either in ruler or people , but all our faith in fundamentalls or non-fundamentalls , must be fallible , dubious , conjectu●●●

And for such as yeeld a toleration in non-fundamentalls , but deny it in fundamentals : 1. They must quit all arguments used by Libertin●● for toleration , from the nature of conscience , Most arguments of Libertines infer a Catholicke toleration in non-fundamentals , as wel as 〈◊〉 fundamentals . that it can not be constrained . 2. That they 〈◊〉 bee a willing people that follow Christ . 3. That 〈◊〉 Lord of the conscience onely . 4. That co●pulsion 〈◊〉 hypocrites . 5. That to know , maintaine , a●d 〈◊〉 truths of the Gospel , is not in our power , as to kill or 〈◊〉 to kill , because acts of the understanding fall not 〈◊〉 dominion of free-will . 6. That the preaching of the 〈◊〉 and perswading by Scripture and reason , not the sword and strong hand , is the way to propagate truth , and 〈◊〉 pate heresies . 7. That the laws of Moses against false 〈◊〉 , were onely typicall , and perished with other 〈◊〉 , and therefore there is no warrant under the N●● Testament for punishing hereticks ; all these and the like 〈◊〉 with equall strength conclude against toleration of such 〈◊〉 erre in non-fundamentalls , as well as in fundamentall 〈◊〉 in neither the one not the other , is the conscience to ●●●strained ; nor can Magistrates be Lords of the 〈◊〉 fundamentalls , more then in non-fundamentalls , and 〈◊〉 must be a willing people in fundamentalls , as in non-fundamentalls ; nor can the sword , but preaching of the word onely , be a means of propagating of non-fundamentalls more then of fundamentalls , when then Libertines 〈◊〉 lost all these arguments , by reason of this 〈◊〉 which here hath no place , their cause must bee weake and leane .

To determine what is fundamentall , what not , and the number of fundamentall points , and the least measure of knowledge of fundamentals , in which the essence of saving faith may consist , or the simple want of the knowledge of which fundamentalls , is inconsistent 〈◊〉 saving faith in minimo quod non , is more then Magistrat● or Church can well know . Sure it borders with one of Gods secrets , touching the finall state of salvation , or damnation of particular men .

And it is as sure , this is a fundamentall , to belie●● that God is , that hee is a rewarder of those that seeke hi● , that there is not a name under Heaven by which men may 〈◊〉 saved , but by the Name of Jesus that no man 〈◊〉 come to the Father , but by Christ , that hee that 〈◊〉 not , the wrath of God abideth on him , and he is condemned 〈◊〉 , then he was condemned and under wrath before , even from the wombe .

Nor is this a good argument of Bellius , where Christ is , what he doth , how he sits at the right hand of God , how he is one with the Father , many things of the Trinity , of God , Predestination , Angels , the state of men after this life , are points not so necessary to be known , for publicans and harlots who enter into heaven , may be ignorant of them , and though they were knowne , they make not a man better , according to that , if I had all knowledge , if I have not love , it is nothing .

For 1. The exact knowledge of these are not so necessary , and that is all that this argument can conclude : — but the Scripture saith no more , that publicans and harlots , remaining publicans and harlots , enter into the Kingdome of heaven , in sensu composito , nor when it saith , The blinde see , the deafe heare , What deductions the spirit makes in the soule of an elect , knowing but a few f●●dam , and going out of this life , thou knoweth ? the dead are raised , the meaning should be , blinde , and deafe , remaining blinde , and deafe , doe see and heare : or the dead remaining dead in their graves , and void of life , doe live and have life ; but these that were blinde now see , when blindnesse is removed , otherwise some may take harlotry into heaven with them : and because the word of God is a seed , when this is in the heart of a dying harlot , Christ came to save sinners , and to save me : how , or what way the Spirit sits upon this egge and warmes it , and what births of saving truths , the Spirit joyned with the spirit of a dying man , brings forth , who knowes ? the repenting thiefe knew Christ to be the Saviour of men , and a King , who could dispose of heaven , but what deductions the Spirit made with in , who knows ? nor is it a truth that the knowledge of any revealed truths of God makes no man the better ; for it leanes on this ground , That ,

1. To know revealed truths of God , is a commanded worship of God . The spirituall Law of God commands not a conformity between the understanding power of the soule and the Law , to require that the minde conceive , apprehend , and know God , and his will , as he reveales himselfe to us , which yet is included in the command of loving of God with all the heart , with all the soule , with all the strength , and so with all the minde , though that knowledge be directed to no other practice , but beliefe .

2. It leanes upon another false ground , that to believe ( I speake of an intellectuall assenting to divine truth● ) it being an act of the understanding , and a necessary result of knowledge doth not make a man better , which yet is most false , for beside that it is commanded , not to believe a re●●aled truth , is a sin , and renders men morally ill , and wor●● now that text that saith , 1 Cor. 13. Though I had all knowledge , saith also , though I had all faith , yea though I gave my goods in the poore , and my body to be burnt , I am nothing ; that is , I cannot bee saved , or any other then a damned hypocrite that tinkles like gold , and is but brasse : now by this reason , to give to the poore , to believe omnipotency in miracles , should not be commanded of God .

Davenentius thinkes a Generall confession of the Catholicke Church sufficient , One Generall Confession of faith , without a particular sense containing the true and orthodox meaning of the word , not sufficient . and that betweene us and Lutherans there is not required a confession in particulars controverted . But it is true Lutherans and we agree in most fundamentalls , but a confession in generall fundamentals when expounded and believed practically by each side ( as it must be ) must have contrary senses to each side ; now this way the Jewes and Samaritans both agreed , there was one God , and that the Messiah should come , and that he should tell them all things , yet one confession common to both , that each might believe and be saved was not possible , for Christ saith , Joh●● . The Samaritans worshipped they knew not what , but salvation is of the Jewes : And should Christians and Jewes agree in one generall confession drawne out of the Old Testament , that there is one God , that the Messiah is , he that dyes for the sinnes of his people , that the Decalogue it a perfect rule , 〈◊〉 we could not sweare and subscribe that confession , for 〈◊〉 expounded by the Jewes , it could not be the doctrine of the Old Testament , nor any part of the word of God , but 〈◊〉 contradictory thereunto as any point of heathen Divinity , for fundamentalls to some may be , and are untruths to others , even this , Divers pious conferences betweene us and Lutherans . that the Messiah Christ is the Saviour of the world , both Iewes , and we say , but they meane one thing by Messiah , we another ; so we cannot have one faith , nor one confession .

I deny not , but these were pious conferences , that at Lipse an . 1631. in which there were on the one side , Matthias Hocus , Polycarpus Leiserus , Henricus Haffuerus ; on the other side , Joan. Bergius , Joan. Crotius , Theophilus Nenbergius , who went through the Augustine confession and agreed in the truth , almost in all .

At the agreement or concord of Marpurge , an . 1529. were Luther , Melanthon , Osiander , Brentius , Stephanus Agricola , who brake not the bond of peace with Zwinglius , Bucer , Hedion , there present .

At the conference of Wittingberge , an . 1536. where were present Capito , Bucerus , Musculus , and other grave Divines of higher Germany ; on the other side , Luther , Melanthon , Pomeranus , Cruciger , in which Luther said , brethren , If ye teach and believe that the true body and true blood of the Lord is exhibited in the Supper , & quod hee percept●o vere fiat , and that truely or really there is a receiving thereof , we agree as brethren ; but the truth is , there were contrary faiths touching the presence of Christs body and blood in the Sacrament ; and therefore I humbly conceive all such Generall confessions as must be a coat to cover two contrary faiths , is but a daubing of the matter with untempered mortar ; much dealing like this was in the Councell of Trent , in which neither Papist nor Protestant was condemned , and yet the truth suffered ; I speake not this as if each side could exactly know every lith and veine of the controversie , for we prophesie but in part , but to shew I cannot but abominate truth and falsehood , patched up in one confession of faith ; for if two men should agree in such a bargaine , A covenants with B to give him a ship full of spices ; B promises to give an hundreth thousand pounds for these spices , A believes they are metaphoricall spices he gives , B believes they are the most reall and excellent spices of Aegypt ; B promises a hundreth thousand pounds of field stones , A expects good , reall , and true money ; this were but mutuall jugling of one with another . It were another consideration , if both sides agreeing in this Generall confession were ignorant , and did neither know nor believe any sense that were destructive to the true and sound sense of the Confession , for then they might be saved by , or in one and the same faith of this General Confession , whereas now the contrary senses of this Confession make them now not one Generall , but two particular 〈◊〉 , and contradictory faiths ; for the question is , whether the side believing the Generall Confession with a sense in the consequence , that destroyes the text , have any faith at all of this Generall Confession . For it is a question to me whether a Turke hath the faith of this point , that there is a God , since he believes positively so many blasphemous fooleries of this God , as the Alcharon suggesteth , and whether a Papist as a Papist , believes Christ to be the onely one Saviour of sinners , since withall he believes so many thousand Gods and true Christs to be at once in sundry places , and so many blasphemies against the nature , offices , and essentiall properties of Christ , as the Romish faith teacheth .

But ye will say , it is not charity to say that Papists have not the faith of the one onely Saviour , seeing he would dye for that point , and for the consequences that there bee many Saviours , if the monster of tran-substantiation stand , yet he neither knows nor believes the logicall consequence , nor the consequent , but hates both , to wit , if the bread bee truely and really the Saviour that dyed on the crosse , ergo , how many hoasts and consecrated breads there bee , there must be as many a thousand , ten thousand Christs and Gods , yea he would be burnt quick before be deny this truth , there is but one onely Saviour the Son of Mary ; then if yee hang him or 〈◊〉 him for believing transubstantiation , since he is otherwise a 〈◊〉 , pious and just man , ye hang him for the meere ignorance of a poore logicall consequence , and for no blasphemy : and the like may be said of Familists , Antinomians , and others , who ( as they say ) are godly men , and cannot see the logicall consequences , and absurd blasphemies that you with your wit , deduce from their doctrine , for their sou●e hates these blasphemies as much as you .

Ans. They hate God , and love blasphemies in the consequence , who obstinately hold them in the antecedent I say not for believing tran-substantiation only , men are to be hanged ; the question now is of bodily punishing , hanging and burning quick , are particular kinds of punishing , in which I should be as sparing as another man , but the question may draw to this , whether the Laws of England & Scotland be bloody and unjust , that ordains seminary Priests and Jesuits , whose trade it is to seduce souls to the whole body of Popery , to bee hanged . I conceive they are most just Lawes , and warranted by Deut. 13. and many other Scriptures , and that the King and Parliaments of either Kingdomes serve Christ , and kisse the Son in making and executing these Laws .

2. I see nothing said against bodily punishing of such as teach transubstantiation to others : for the Idolaters and Seducers in the Old Testament believed the same way , there is one true God Jehovah that brought them out of Aegypt , Exod. 32. 4 , 5. Jeroboam who made two Gods , and Jehu who was zealous for Jehovah , 1 King . 13. 6. c. 13. 1 , 2 , 3. 2 King . 9. 25. 36 , 37. c. 10. 16. 20 , 21. and Joram , 2 King . 5. 7. acknowledged God could kill and make alive , and was just in his promises and threatnings , yet worshipped the golden calves , those who cryed the Temple of the Lord , must acknowledge there was but one true God , yet they burnt incense to Baal , and killed their children to Molech , Jer. 7. 4 , 5 9. 30 , 31. They that asked of Jehovah the ordinances of their God , and fasted to Jehovah , Esa. 58. 1 , 2 , 3 , 4. yet inflamed themselves under every green tree , Esa. 57. 5. and slew their children under the clifts of the rocks : the heathen knew God , and one God , who made the heaven and the earth , and worshipped him , though ignorantly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 1. 20 , 21. Act. 17. 23. yet denyed and hated this logicall consequence that they had forsaken the Lord , Jer. 9. 13 , 14. or Deut. 32. 18. forgotten the rocke that begat them , Ps. 78. 11. 41. Ps. 107. 12 , 13. that they forsooke him dayes without number ; yea they did more then God required , to keep God in their minde , and not forget him as they said , they changed him into the forme of corruptible things to be memorialls of God to them ; and the Lord said , For all this , they r●fuse to know me ; they have said , It is not the Lord , yea they would have dyed for it , rather then have said , there is no God that made heaven and earth . And they did erre indeed , in a consequence , against the light of nature , yet the irreligious and wicked stopping of eyes and eares at naturall consequences in matters of Religion is no innocent 〈◊〉 as is cleare , Esa. 44. 18. They have not knowne , nor understood ▪ for he hath shut their eyes that they cannot see , and their hearts , that they cannot understand , 19. And none considers in his heart , neither is there knowledge , nor understanding to say , I have but in part of it in the fire , yea also I have baked bread upon the coales thereof , I have roasted flesh and eaten it , and shall I make the residue thereof a● abomination , shall I fall downe to the flocke of a tree , 20. He seedeth on ashes , &c.

Now as Israel said ever , the Creator of the ends of the earth is our God , the tree is but a likenesse and resemblance of God , Esa. 18. 18. Esa. 46. 5 , 6 , 7. so they denyed this consequence , ergo , a part of your God is burnt in the fire , and with the coals of your burnt God , you bake bread , roast flesh , and warme your bodies when you are cold , and worship a lye , and an abomination , as the Papists say , we adore very Christ in , and under the accidents of the bread , even the same God-man , Maries Son , who dyed on the crosse ; yet they deny this consequence , ergo , a part of your God and Saviour is baken in the oven , eaten , and cast out with the draught , and a part thereof , even of the same floore and dough is made a God by the Priest , and ye say , I will b●● downe and worship the residue of that which the baker did bake , and roast , in the oven . and so yee worship a lye , and an abomination , as the old Idolaters did , Esa. 44. yet the Papist will deny this consequence , that he multiplyes Gods as loaves are multiplyed in an oven ; because as Esaiah saith , he knoweth not , he understandeth not , God hath shut his eyes ; certainly that knowledge he denyes to the Idolator , is the naturall knowledge of a naturall consequence . if ye worship a bit of an ash-tree , or a bit of bread , ergo , the halfe of your God , or the quarter thereof , is baken in an oven , ergo , there is a lye , and an abomination in your right hand ; then the deniall of logicall consequences in Religion , and the teaching thereof to others , may be , and is an heresie , and punishable by the Magistrate , as Deut. 13. and Exod. 32. so Christ rebukes Matth. 22. Saduces as ignorant of the Scripture , when they denyed but the consequence or a logicall connexion , as God is not the God of the dead but of the living , ergo , the dead must rise againe , and Abraham must live , and his body be raised from the dead . And 2. the Idolaters who were to dye by the Law of God , Exod. 32. Deut. 13. denyed not the true God more then our false teachers doe now . We see no reason why none should be false teachers , but such onely as deny fundamentals , and that pertinaciously , though these by Divines be called Heretickes .

1. They may bee false teachers , and so punishable , who erre not in fundamentals . Rom. 16. 17. Paul saith , Now I beseech you , brethren , marke them that cause divisions and offences contrary to the doctrine which ye have learned , and avoid them , then as we are not to distinguish where the Law and the Word of God does not distinguish , so we are to count them false teachers , who lead in a faction in the Church , contrary to any doctrine of truth , whether fundamentall or not fundamentall , and to avoid them as Seducers .

2. Peters errour , since he beleeved Christ was come , Matth. 16. 17. was not fundamentall , but consistent with faith , yet Paul withstood him to the face , because he was to be blamed , and if he had pertinaciously gone on to walke not uprightly according to the truth of the Gospel , since Paul would not have given place by subjection to such , no not for an houre , Gal. 2. 11 , 12 , 13 , 14 , 15. he should have been worthy of more then rebuke , yea of higher censure , the like we must say of Barnabas and other Jewes , who all sinned though in a farre inferiour degree with these , who came in privily to spye out the Christian liberty of the Gentiles to bring them into bondage , under the Ceremoniall law .

3. Gal. 1. 8. Paul saith , If we or an Angel from heaven should preach ( any other Gospel ) then that which we have preached , let him be accursed ; which place , with good warrant , our Divines bring against the unwritten traditions of Papists , of what kinde soever they be , fundamentalls or non-fundamentalls , whether they be obtruded as necessary points of salvation or not necessary , but accidentalls , or arbitrary points , yet conducing for the better observing of necessary points , for I have proved else-where , that Papists esteem their unwritten traditions , not necessary points of faith , yea many of them to be accidentals , serving onely ad mellus esse , Divine right of Church-government . for order and decency , yea and great Doctors of them say , neither the Pope nor the Church can devile novum dogma fidei , a new article of Faith , or a new Sacrament : nor can we say that the adding of Romish ceremonialls , such as consecrating of Churches , baptising of bells , signe of the crosse , are fundamentall errours , and inconsistent with saving faith ; the text Gal. 1. 8 , 9. evinceth that they or some other Gospel or doctrine , beside that the Galathians had learned ( for Paul taught the Galathians many points besides fundamentall onely ) and so that the teachers of them were accursed , and so to be separated from , rebuked , withstood , censured , yea cut off as troublers of the Church , Gal. 5.

4. These to whom the Spirit of God giveth the title due to false teachers are punishable as false teachers and heretickes , though in a lesse degree . But the Holy Ghost giveth the title due to false teachers to such as erre not in fundamentalls , ergo , the assumption is made good by Tit. 1. 13 , 14. the Apostle willeth them to be rebuked as not sound in the faith , as those that turne others from the truth in giving 〈◊〉 to Jewish fables and commandements of men , to fables and needlesse Genealogies , and vaine janglings , and strivings about the Law that were unprofitable and vaine : now these questions about Genealogies and the Law , opinions on either sides being vaine and unprofitable , and not edifying in the faith could not be fundamentall errours of themselves , and inconsistent with saving grace and salvation , but hay and stubble builded upon the foundation : yet consider what the Holy Ghost saith of them , Tit. 1. 10. For there are many unruly and vaine talkers , and deceivers , especially they of the circumcision , 11. whose mouth must be stopped , who subvert whole houses , teaching things they ought not , 13. Rebuke them sharpely that they may be sound in the faith , and to soundnesse in the faith he opposeth , v. 14. giving heed unto Jewish fables and commandements of men that turne from the truth , 1 Tim. 6. 3. If any man teach otherwise ( then I have taught ; now Pauls doctrine of widows , of elders , and not sudden accusing them , his charge to Timothy not to drinke water , but a little wine , were not fundamentalls , the ignorance whereof excludeth men from salvation , ) If any man consent not to the wholesome words , even the words of the Lord Jesus Christ , and to the doctrine which is according to godlinesse , 4. He is proud knowing nothing as be ought , doting about questions and strife of words , whereof commeth envy , strife , railing , evill surmisings , 5. Perverse disputing of men of corrupt mindes , and destitute of the truth , supposing that gaine is godlinesse , from such turne away ; then doting about questions , strife of words , besides , not consenting to the words of Christ and doctrine of godlines , is disputing of men of corrupt minds , from which we are to turn away . 1 Tim. 1. 3. As I besought thee to abide still at Ephesus , when I went into M●cedonia , that thou mightest charge some that they teach no other doctrin . 4. Neither give heed to fables and endlesse Genealogies , which minister questions , rather then edifying , which is in faith , then to preach fables and endlesse Genealogies which are not fundamentall errors , are yet another doctrine then the Apostles taught , and those that so teach are to be charged to teach no such thing , and so under two or three witnesses ▪ if they wilfully continue therein ; 1 Tim. 5. 19 , 20. to be accused and censured , yea and we are to avoid them , and not to receive them in our houses , nor bid them God speed , 1 Tim. 6. 3 , 4 , 5. and so non-fundamentalls as questions of Genealogies come in under the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of teaching 〈◊〉 doctrine . Now sure questio●s of Genealogies are but the hay & stubble that are builded on the foundation , 2 Job . 10 , 11 1 Tim. 1. 3 , 4. 1 Cor. 3. which shal suffer burning , when the teacher holding the foundation Christ shal be saved , yea such as teach circumcision , though with Chri●t , then must teach another Gospel , though not as necessary to justification , as Peter and Barnabas , compelled the Gentiles to be circumcised ▪ though they believed that circumcision was not necessary to salvation . Act. 2. And it should be hard to assert the believing of the day of Christ to be at hand , Act. 11. 1 , 2 , 3 , 4. &c. since the believing of it was an article of faith , the time when , or how soon , in the believing Thessalonians , though they were mis-led by some false teachers , is nothing so fundamentall as that an errour touching that time must be inconsistent with saving faith , for the Apostles said , Divers things not fundamentally believed with certainty of faith . These were the last dayes , and Christ had told , the day and hour was known to no man , no not to the Angels , yet Paul insinuates as much , as they did , shake the faith of the Thessal●nians , who made them believe , it was at hand . 2. Thess. 2. 2. Wee beseech you brethren by the comming of the Lord Jesus — that ye be not soon shaken in mind , or be troubled , neither by spirit , nor by word , nor by letter , as from us , as that the day of Christ is at hand .

Yea , 5. We beleeve with certainty of faith , many things which are not fundamentals , as 2 Pet. 3. 8. But ( beloved ) be not ignorant of this one thing , that one day is with the Lord as a thousand yeares , and a thousand yeares as one day . How many ( suppose we ) are in glory that dyed ignorant of this , and had not faith , or any certainty of faith of this point , that time 〈◊〉 with God no coexistence of a duration long and 〈◊〉 Yet Peter proposeth it to bee beleeved with certain●y of faith , and how many poynts of sacred history doth the 〈◊〉 Ghost tell us Heb. 11. of Caine and Abels sacrificing , 〈◊〉 Abraham sojourning in a strange Country , of Sarabs 〈◊〉 a child in her old age , of Isaacks blessing of Jacob , and Josephs worshipping leaning on the end of a staffe , Moses being hid three months , the falling of the Wals of Jerich● , which we beleeve by certainty of divine faith , that are not fundamentals ? Yea , and if we beleeve not whatever Paul and the rest of the Apostles have written , and what Moses and the Prophets , have said , we must take them to be false witnesses in saying , preaching , & writing what is not true , as Paul 〈◊〉 , 1 Cor. 15. 15. and the Apostles sayth , Act. 5. 32. And we are his 〈◊〉 of these things , and so is also the Holy Ghost . Now 〈◊〉 things referre not onely to Christs death and resurrection , but to poynts not fundamentall : as namely who were the Instruments of his death , even the high-Priest , Pharisees and cheife-Priests , ver. 30. Whom yee slew and hanged on ● tree , Act. 4. 10. Whom yee crucified , Act. 2. 36. Whom yee have crucified . Now the Apostles and the Holy Ghost were witnesses of the truth of both fundamentals and non-fundamentals , of all that Jesus began to doe and teach , untill the day 〈◊〉 was taken up to heaven , as is cleare , Act. 1. 8. Ye shall be witnesses unto me both in Jerusalem and in Judea , and in Samaria , and 〈◊〉 the uttermost part of the earth , Luke 24. 48. Ye are my witnesses of these things , that is , ver. 44. Of all things that must be fulfilled with were written in the Law of Moses , and in the Prophets , and in the Psalmes concerning me , then the witnessing of the sacrificed , types , and particular ceremonies that shadowed out Christ , of his being borne in Bethlehem , Mic. 2. of his being crucified between two transgressors , Esay 53. of his riding 〈◊〉 Jerusalem on an Asse colt . Zach. 9. Of his casting out buyers 〈…〉 out of the Temple , through his zeale to the house of God , Psal. 69. of the betraying of him by Judas , and 〈◊〉 historicall things that are not fundamentals , yet all th●● were a part of the Apostles and the Holy Ghosts testimony , Act. 5. 32. And to be beleeved with divine certi●ude of 〈◊〉 faith , no lesse then the Articles of fundamentalls , that Christ was the sonne of man , and died for our sinnes and rose for our righteousnes , except we say that the Apostles are false witnesses , and make God a lyar , in saying that Judas betrayed him not , and that Barrabas a Murtherer was not preferred to him , 1 Cor 15. 1● . Job . 3. 33. 1 Job . 5. 10. For if we give God the lye in non-fundamentals , and turne non-fundamentals into controversies and conjectures , and thinke we must beleeve fundamentals , one or two fixedly and peremptorily , and lead a good life , and so we are saved but not otherwise , but as touching non-fundamentalls , we may beleeve these with a reserve and a demurre , and may beleeve them for a day , or an houre , and deny them to morrow , and again , bee carried about with a new wind of doctrine and beleeve the third day , and deny them the fourth day , beleeve them the fift day , and deny them the sixt day , and so make a whirly-gigge of our faith , and a new faith for a new-moone , or for a halfe , and a quarter moone , as the Independents , in their Apology makes this a principle of their faith to beleeve these things so , as wee leave roome for a new light to cast a board again at the blowing of the wind of a new phancy ( of which we have seene more in the Assembly of Divines , Rom. in a 〈◊〉 . f. 7 fides millinaria potest esse omnium pessima . these four years , past then we desire to see in any that professe godlinesse ) and as the Holland-Arminians say ( from whom new lights or old darknesses have their rise ) a faith of a thousand yeares may be the worst of all , which ( say we ) is most false , Beleeving of truths revealed of God with a reserve blasphemous , and concerning beleevers in Scepticks and 〈◊〉 , a false opinion of God , and a thousand yeare old lye , a gray-haird untruth is the worst of conjectures , but faith it neither is , nor can be called . But the late Independents , and the new Libertines of England do only say such a monthly faith is to be tollerated because of the darkenes of our mind in the matters of God , which yet is faith , not but a conjectural opinion . But they say , by a command of God , we must have no other faith except in some few fundamentals , and no man since Adam died ( except the man Christ ) ever knew or could determine how few , or how many , so our faith in fundamentals in that , totters , for they say , these precepts and commands of the Holy Ghost . Try the spirits whither they be of God or no. Try al things , hold that which is good , & the example of the noble Bereans who examined Pauls doctrine , by the Scriptures , doth lay a divine command in them to beleeve non-fundamentals with a reserve . Yea they say with the Arminians , &c. that it is against liberty of prophesying , whereas liberty of lying in the name of the Lord is of the devil , who hath taken liberty or rather helish licence to lye from the beginning , & they say , it is against our growing in knowl●dge , and the prayers of the Saints that God would open their eyes to see the wonders of his Law , and lead them into all truth , and against the prophesies that in the last days the earth shal be filled with the knowledg of the Lord , the light of the moon shal be as the light of the sun , and the light of the sun , as the light of seven days , and the day star shal arise in the hearts of many , and the spirit shall be powred on all flesh , young and old , maids and children . To all which I say , either the Spirit of God moves men to the faith of this ( there is no Church visible on earth , but such as is constituted of beleevers , such as those of Corinth , and Rome , and others were , after they were planted and watered by the Apostles ) or no. If no , they have not faith of it , and so it is . 1. No truth of God to Independents , &c. for which they can suffer , but a meer opinion , then they cannot suffer for it in faith , and to beleive any truth of God because the Lord so saith , Beleev●ng w●th a reserve ●gainst the motion of the Holy Ghost is wrought only by the Holy Ghost , if it be wrought by the Holy Ghost , then it is a truth of God , and a divine truth , for the Holy Ghost moves no man to beleeve a lye , for a truth of God , if it be a divine truth then doth not the Holy Ghost will you so to beleeve it for a truth , as you must upon a new light beleeve the contrary to morrow . For I renew the argument in its full strength , touching the faith of the contradicent which you beleeved the last day , either the Holy Ghost must move you to beleeve that contradicent as a truth of God , or no : I● no , It is not divine faith you have of it ; if yea , then the faith of the former was the beleeving of a lye , Beleeving with a reserve against the stability of faith . so that you must make the Holy Ghost the father of beleeving a lye . 2. The object of divine faith a lye .

2 This is to teach us to be carried about with every wind of doctrine , whereas faith of fundamentals or non-fundamentals is to beleeve a truth , because so saith the Lord , that cannot lye , nor speake untruth , but you will men to beleeve those non-fundamental truths , so as they may bee as well lyes as divine truths

3. Against the trying of all things , and spirits , injoyned by the Holy Ghost . These Precepts , Try the Spirits , Try all things , enjoyne an examination of fundamentalls , as well as non-fundamentalls : and what reason have Independents to say these Precepts hold in non-fundamentalls onely . Mr. John Goodwin with better ground saith , they hold in all , for must we hold that which is good onely in non-fundamentalls ? And did not the Bereans try Pauls doctrine by the Scripture , in the most and onely necessary fundamentall which Paul preached , that Jesus Christ was the Messiah that dyed , rose againe , Act. 17. 3. and are therefore commended by the Holy Ghost , v. 10. 11 ? above those of Thessalonica , and must wee beleeve every Spirit who preach fundamentall truths , or fundamentall errours , who say Christ is not yet come in the flesh , upon trust ? the contrary of which John expresly enjoyneth , 1 Joh. 4. 1 , 2 , 3 : yea we are rather to try fundamentalls , and to walke upon sure and unmoveable principles , since an errour here hazardeth our eternall salvation , and is of as great concernment as our souls are , but errours or mistakes in non-fundamentalls , though they bee sinnes , yet are consistent with saving faith , and the state of salvation .

4. Try all things , try the spirits , must have this sense , beleeve what ever God saith , be it fundamentall or non-fundamentall , not onely after you have searched the Scriptures , and sound it agreeable thereunto , as the Bereans did , but though you finde it consonant to the writings of the Prophets and Apostles ; yet because you are not infallible , nor the Spirit that leads you therein infallible , beleeve it with a reserve ( say the Independents ) and with leaving place to a new light , so as you must believe it to day to be a truth of God , to morrow to be a lye , the third day a truth , the fourth day a lye , and so a circle till your doomsday come , so as you must ever beleeve and learne , never come to a settlement and establishing in the truth ; but dye trying , dye doubting , dye with a trepedation and a reserve , and dye and live a Scepticke , like the Philosophers that said they knew nothing , and I thinke Libertines cannot but be Scepticks , and there is more to bee said for the Scepticisme of some , then the Libertinisme of others .

5. Would these Masters argue formally , they must say what ever doctrine , we are to try before we receive it , that we may uncompelledly receive and beleeve it , after tryall that ought to bee tolerated by the Magistrate in doctrine and practice , or profession sutable thereunto before men .

I would assume , But whether there be a God , and but one God , and all fundamentalls or non-fundamentalls , be divine truths ; yea , and whether fornication be sin , and plurality of wives , and community of goods , and spoyling of wicked men of their wives , and their lands , and possessions , as the Israelites spoyled the Aegyptians , are such truths that we must try before we receive , beleeve , and accordingly beleeve and practice ; ergo , the Magistrate is to tolerate fornication , plurality of wives , spoyling of men of their possessions and goods , and community of goods , but the conclusion is absurd and blasphemous , and against the Law of nature ; for if there be no Magistracy , nor violence to bee done to ill-doers under the New Testament , neither must we defend our owne lives , nor flye , nor resist injuries , but turne up the other cheeke to him that smites the one , and if a man take your cloake , give him your coat also , according to the sense that Anabaptists put on the words ; yea and cut off your hands and feet , plucke out your eyes , if they cause you to offend and shed your owne blood , which is the greatest and most unnaturall violence that is .

6. The sense of this ( Try all , and hold that which is good ) must be , Try and search the true senses of divine truths , and then having tryed and beleeved , hold the truth , and beleeve it for a day , and yeeld to the light of the just contrary to morrow , and having found a contrary light , try that the third morrow , and yeeld to another new and contrary light the third morrow . Now the Holy Ghost must command doubting by that meanes , and doubting till we lose faith , and finde it againe , and lose it againe in a circle , and if we must try all things , and try all spirits , the Bereans must try their owne trying , and their owne doubtings and beleeving , and so into infinite ; and when they finde Christ to be in Pauls doctrine , and that of Moses and the Prophets , yet must they try and doubt , and beleeve the doctrine of the Prophets and Apostles , and of the Holy Ghost , with the Libertines reserve , waiting when the Holy Ghost shall give himselfe the lye , and say , I moved you to beleeve such a truth , and such an article of faith the last yeare , but now after a more deepe consideration , I move you to beleeve the contrary , yet so as yee leave roome to my new light .

7. Faith with a reserve against our prayers for knowledge , and growing therein . The sense also of these ( Lord enlighten mine eyes ) that I may know thee with a suller evidence not of Moon-light , but of Day-light , or as of seven dayes into one , bee this , Lord open my eyes , and increase my knowledge , grant that thy holy Spirit may bestow upon my darke soule more Scepticall , conjecturall , and fluctuating knowledge to know and beleeve things with a reserve , and with a leaving of roome to beleeve the contrary to morrow of that which I beleeve to day , and the contradicent of that the third day which I shall beleeve to morrow , and so till I dye ; let me , Lord , have the grace of a circular faith , running like the wheels of the wind-mill ; for the growing knowledge we seeke of God as in a way of growing ever in this life , till grace be turned into glory , 2 Pet. 3. 18. if our growth of knowledge stand , as Libertines say , in a circular motion from darknesse to light , and backe againe from light to darknesse , like the motion of a beast in a horse-mill , so as I know , and learne and beleeve this topicke truth of faith to day , I unknow , I unlearn and deny it to morrow as an untruth : And againe , I take it up the third day as a truth ; then we seeke in prayer not settled and fixed knowledge , and a well-rooted faith of truths to beleeve them without a reserve , or a demurre , to sen● way the opinion I have of this non-fundamentall or fundamentall truth as a grosse mistake , and to welcome the just contrary opinion as a truth : And againe , to send it away upon a new light , &c. now this is but a mocking of God to pray for his Spirit that wee may barter and change opinions with every new Moone ; for our prayer for new light , is not that the Holy Ghost would teach us faith and opinion of truths and falsehoods in a circle ; but that God , 1. Would give the Spirit of revelation to see Gospel truths with a cleare revelation of faith . 2. That hee would be pleased to cause that light by which we see the same ancient Gospel-truths , shine more fully , with a larger measure of heavenly evidence . 3. That our light may so grow into the perfect day , that we see new deductions , consequences , and heavenly new fresh conclusions from the former truthe of God . But by scepticall faith , we pray that God would give us a contrary new light , to get a new faith , of truths , formerly beleeved contradicent to the word of God , and to that faith which produced joy , yea joy unspeakable and glorious , 1 Pet. 1. 7 , 8. and glorying in tribulation , and sweetnesse of peace , Rom. 5. 1 , 2 , 3. for this , not the light of the Moone turned in the light of the Sun , or of the Sun , as seven dayes in one , but light turned in night darkenesse , the truth in a lye , and the Spirit of truth made the father of lyes

8. The Apostles never bid us know any truth of God with a reserve . The Holy Ghost bids us not beleeve with a reserve . Libertines bi●lus , the Apostles , and the Holy Ghost in them , bids us know assuredly that Jesus is Christ the Lord , they exhort us to bee rooted and established in the faith , Col. 2. to be fully perswaded of all , both fundamentalls , and the historicalls , of the birth , life , miracles , words , facts , death , sufferings , and buriall , resurrection , ascention , &c. of Christ , as Luke exhorteth Theophilus , Luke 1. 1 , 2 , 3. yea the Apostle clearely Heb. 5. exhorteth to the faith of many points concerning Christ , beside the first principles of the Oracles of God ; that of Catecheticke points fit for babes who have not stomachs to beare stronger food , v. 12. 13. 1. Because he rebuketh them for being dull of hearing , which is opposite to being teachers of the word of truth to others ; which must insinuate they were to have faith , and not conjecturall and fluctuating opinions of the things they were to teach . 2. He reproves them for that they had not their senses exercised to discerne good and ill , and that they were unskilfull in the words of righteousnesse . 3. He exhorteth them , chap. 6. 1. to be carried on to perfection , beyond the principles of the doctrine of Christ . Now to be carried to know all , except some fundamentalls and principles with a reserve and a doubting of the truth , is not to have the senses exercised to discern good and ill , nor to be skilfull in the word of truth , nor to goe on to perfection , but to stand still , as in a horse-mill , and be at the same perfection of knowledge in knowing and beleeving all , even fundamentalls , say some , or all non-fundamentalls , say other Libertines , with a reserve , and a resolution to judge them all falsehood and lyes .

9. It argues the word of God , of obscurity and darknesse , as not being able to instruct us in all truths , and renders it as a nose of wax in all non-fundamentals , histories , narrations , &c. in which notwithstanding the Scripture is as evident , plaine , simple , obvious to the lowest capacities in most points , except some few Prophesies , as it is in fundamentalls , and layes a blasphemous charge on the Holy Ghost , as if hee had written the Scriptures , upon an intention that we should have no assured and fixed knowledge , no faith but a meere probable opinion , a conjecturall , dubious apprehension of truths , with a reserve to beleeve the contrary , as if the Lords purpose had beene that we should all be Scepticks , and dye doubting : and how then can God in justice punish any man , for not beleeving and doing the will of our Master and Lord ? If it bee unpossible even by the light of the Spirit to know his will in whole ( as some say ) and in the most part ( as others say ) yea it must not be our sinfull darkenesse in that wee cannot beleeve most of the matters of God , but with a reserve , but it is the will and command of God we doe so : and how shall we know the second faith contradictory to the former to be the minde of God ; and not the first , and the third , and not the second , and the fourth ; and not the third , and so to the end ? since we are to beleeve all the foure with a reserve , and all to our dying day with a reserve for the word is alike dubious now as in Pauls dayes : and since the Apostles charge us to beleeve and be comforted in beleeving the truths which they beleeved , not as Apostles , but as Christians , and as fellow-Citizens with us , we must say that the Apostles also beleeved with a reserve , which is blasphemous .

10 All our practises according to fundamentals or non-fundamentals must bee in faith , To beleeve with a reserve contrary to our doing and suffering for truth in faith . that is , with a perswasion that what we doe is according to the revealed will of God , otherwise we sin , Rom. 14. 23. and are condemned in all we doe . But if this faith with a reserve , be the rule of our practise , we can do nothing in faith , but with a resolve upon doubting : so what you doe , may as possibly be murther , idolatry , stealing , lying , as obedience to God , yea , you must beleeve , that what you do to day is lawfull , but yet so , as to morrowyou must beleeve upon a new light , that it is unlawfull and sin , yea , and this makes the erroneous conscience the rule of your faith , and practise , for if the holy ghost command you to beleeve such points , with the faith of a reserve , he must command you to practise , according to the present faith that he commands you to have of those truths . But the present you have , may be the beleife of a lye and a blasphemous untruth , and so the ten Commandements should bee a rule to no man . But his erroneous conscience , if then he beleeve that it is such acceptable worship as God craved of Abraham , that you sacrifice your Sonne to God , you beleeve it with a reserve , and you are to practise it with a reserve , and oblieged to practice what you are oblieged to beleeve : but you are oblieged to beleeve with a reserve , that it is acceptable service to God to sacrifice your child to him ; for it is a non-fundamentall not clearly determined in the word , as least it is contraverted by many that goe for godly people . Now if so , God shall obliege men to sin and not to sin ; to doe his revealed wil , and not to doe his revealed will , in the same commandement , which were blasphemous , now that we are to practise according to our faith of reserve . I prove by the doctrin of Libertines , for they teach a man is to suffer death , and any torment , rather then that he say , there bee three persons in one God , and two natures and one person in Christ , and that Presbyterian Government is lawfull , that the Christian Prince is to punish false teachers if he beleeve in his conscience , though hee is to beleeve with a reserve and doubt somely , that these are truths contrary to the word of God , then is his faith with a reserve , which may be the faith of a lye , his onely oblieging rule of his practise , according to the way of Libertines . I confesse hee is rather to suffer death then to professe any doctrine contrary to the dictates even of an erroneous conscience , because he should choose afflictions rather then sin . But when we are commanded faith with a reserve , as they say , we are commanded to beleeve a lye ( which is blasphemous ) and what we are commanded to beleeve by the Lord in his word , that must be an oblieging rule to our practice , and so must we be oblieged to sin ; nor can it be said to offer your child to God in a sacrifice , is against the light , and a cleare Law of nature , and a fundamentall errour ; for in this dispute Libertines arguments are for a toleration of all , whether they erre in fundamentalls or non-fundamentalls , nor can they determine what is of their owne naturall , are controversall and disputable to humane reason , Two distinctions necessary touching controverted points . and what not , for we either speake what are de facto actually controverted , in all the Christian world , or what be those that in regard of their disproportion to humane reason , of their owne nature , may be controverted . 2. Or we speake of those which are not controversall amongst Christians , who acknowledge the Old and New Testament , to be the word of God , and what are not clearely determined in the word ; and touching the former , there is nothing we know not controverted in the Christian world , except that there is a God ; and that is also controverted two wayes : Atheists so farre winke , though nature cannot , no not in devills , and godlesse men run it selfe starke blinde , as they deny there is a God , out of malice . 2. They cavill at all arguments brought to 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 , Some things of their own nature not controversall , yet the deductions from them to our blinde nature , are controversall . 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 ; Fundamentalls of faith most controversall to our blinde nature . 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. VIII . Whether heresie be a sin , or a meer error and innocency : whether a● hereticke be an evill doer ?

WHat is naked and meere simple heresie ( say the Belgick Arminians ) but a meere device ? Remonstrant i● Apologia p. 40. P. 268. 〈◊〉 & tu●a heresis 〈…〉 ●rr●r qui in merte errantis ta●●um l●cum habet ●rrer nec objectum nec causa punitionis est , error enim merus erra●tem non egreditur , ergo 〈◊〉 necoer●●ri quidem potest ▪ animus hominis imprio humano non 〈…〉 humane 〈…〉 Apo. ●24 ● . 28● or is heresie onely error ( say they ) which hath place in the minde of him that erreth : nor is error sufficient to constitute a thing heresie , nor if it were , is it the object or cause of any punishment , a meere error does not goe out of 〈◊〉 that erreth , he that erreth cannot be punished● the minde of man is not lyable to any command , onely God commandeth 〈◊〉 , thoughts are free from paying tribute to men , pertinacy is not of the nature of heresie , nor blasphemy ; nor if they were , can heretickes therefore be punished ? nor doth sedition make heresie punishable ; so they make heresie nothing but a name , who ( say they ) can say an hereticke is an evill doer ? evill doers confesse their evill deeds , and know them to be worthy of punishment , by the Law of God and man : heretickes deny they are hereticks , or that they have any bad opinions , or that they blaspheme , they professe the contrary , that they are ready to dye an hundreth deaths rather then they should blaspheme , theeves steale , that they may steale , heretickes seduce not , that they may seduce , but that they may reduce men to a better minde and 〈◊〉 them from 〈…〉 . Liberti●es m●ke heresie a meere innocent and unpunishable error of the minde . So 〈◊〉 Oelsut also de heret●●i● 〈◊〉 , 〈◊〉 1. f. 5 , 6.

Asser . 1. But 1. Though neither we nor Libertines could define Idolatry nor murther , nor adultery , yet sure the Law of God condemne● Idolatry , murther , adultery 〈◊〉 sins ; this is the custome of juglers and sophisters , Heresie is a sin as well as Idolatry , though we could neither desine heresie nor Idolatry . who deny there is such a thing as robbing , or hedge-robbers , why , what 〈◊〉 hedge-robbing you cannot define it , and not one of twenty , agree with another what hedge-robbers are , therefore there is not such a thing as an hedge-robber . Nor doe sorcerers confesse they are sorcerers , nor can you tell what so 〈◊〉 it ; and there is not such a thing in the world : so many 〈◊〉 .

Asser . 2. Heresie is not a meere error , nor innocency , but a hainous transgression against God . 1. Because Paul , Gal. 5. ver . Heresie proved to be an hainous sin . 19 , 20 , 21. reckoneth heresies among the workes of ●he flesh , with Idolatry , witchcraft , envy , strife , and sedition , then it is a worke of the devill , and of sinfull flesh . 2. That which God permitteth , that those that are approved may be made manifest in the Church of Christ , that must be a sinne , but such is heresie , 1 Cor. 11. 19. 3. Grievous wolves not sparing the flocke , false Prophets , and false Christs , who deceive ( if it were possible ) the very elect , such as make their Disciples twofold the children of the devill , theeves and robbers , who come to steale and to kill , and to drinke the blood of soules , these who subvert whole houses , and whose word eat as a gangreen , are not innocent , and simply erring men , nor is their error , simple error , but a high trangression against God , but such are heretickes , Act. 20. 29 , 30. Mat. 24. 24. Mat. 23. 15. Joh. 10. 8 , 9 , 10 Tit. 1. 11. 2 Tim. 2. 17. 4. These who are deceivers and deceived , unruly , and vaine talkers , to be rebuked sharpely , that they may be sound in the faith , and these , whom we are not to receive into our houses , nor bid them God speed , least we be partakers of their evill doings , these of whom we are to be aware , lest they insnare us , and whom we are , after once or twice admonition , to reject , and from whom we are to turne away , must bee such as doe more then simply erre in minde , and their errors being so pernitious must come out of him that erreth , and subverteth whole houses , and lead 〈◊〉 women captive laden with divers lusts , and must be subject to commands of those that are in place , since they are to be sharply rebuked are not innocent , but doe grievously sinne and are punishable . But such are hereticks , Tit. 1. 11 , 12 , 13. 2 Joh. 10. 11. 2 Tim. 4. 15. Tit. 3. 10. 2 Tim. 3. 5. 5 Such as doe evill and that as false teachers , and resist the truth , at James and Jambres resisted Moses , and doe Paul and the faithfull preachers of the Gospell much evill , in perverting soules and in withstanding the gospel , as Alexander the copper-Smith did , who subvert whole houses , lead soules captive , deceive many , who speake words which eate the soules of many as a Canker , and subvert the faith of many , though they deny they doe evill , or seduce any , or that they intend to seduce any , are evill doers , not innocent . But such are Hereticks who privilie bring in damnable heresies , and make merchandize of men , with faire words , and buy and sell soules , 2 Pet. 2. 1 , 2 , 3 , 4. 2 Tim. 3. 8. 2 Tim. 4. 14 , 15. 2 Tim. 3. 6. 2 Tim. 2. 17 , 18. 6 These cannot bee innocent , nor free of all commands , rebukes , punishment , whom the holy Ghost stiles proud , perverse disputers , men of corrupt minds , destitute of the truth , 1 Tim. 6. 4 , 5. False Christs , Matth. 24. 24. Deceivers , Tit. 1. 11. Men of corrupt mindes , reprobate concerning the faith , 2 Tim. 3. 8 , 9. Whose folly shall be made knowne to many , who are selfe condemned , as knowing ( if they would not winke and shut their eyes at noone-day ) that they deceive , and are deceived , Tit. 3. 10. 7 These and many other things in these seducing teachers doe evidence that heresie , and seducing teaching of Hereticks are not a simple disease in the mind , since they are willingly ignorant , 2 Pet. 3. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as such as beleeved Baal to be God , and worship him , are such of whom the Lord saith , Jer. 9. 6. Through deceit they refuse to know me , saith the Lord . The Holy Ghost saith they doe much evill , resist the truth , buy mens soules as if they were Merchants , are perverse disputers , are proud , unruly , talkers , all which showeth that their will hath an influence in their knowledge and mind .

All the Arguments of Libertines against the definition of an Heretick , Remonstrance Apol. 24. f. 283 tend to prove that there is not such a thing as an Hereticke in the world As if a robber arraigned upon his head before a judge , would say , there is no such thing in the world as Robbery , it is a meere fiction , or their reasons partinary , which we say is the formal reason and essence of heresie , Remon . Apol. 24. f. 285. is onely in the heart , and knowne to God onely , and therefore , since neither the Church , nor the Magistrate know the heart , we must leave it to God , all mens judgements of the heart are uncertain , and deceiving conjectures , no man of set purpose desires to doe evill , but when hee knowes he does evill , no man perswades himselfe that he erreth , when the matter is about eternall salvation , therefore it is not lawfull to charge any heretick that he acts malice against his light , charity perswadeth another thing , Min●s Celsus 〈◊〉 heretic . coer . se● . ● . f. 9 , 10 , 11 , 12. and who knowingly ( saith Minus Celsus ) and willingly sinnes against the knowne truth , his crime is not properly heresie , but the sin and blasphemy against the holy ghost for whom we are not to pray , and is a sin that shall never be pardoned , and therefore it is in vaine to accuse this man of heresie .

Answ. The holy ghost contrary to Libertines , supposeth unden●●●bly that hereticks are knowne , and so they are not knowne to God only , when 〈◊〉 b●ds us beware of them , avoid them , bid them not God sp●●d . This vaine argument of foolish men is against the Holy Ghost , not against us , for charity then must forbid us ▪ to judge evill of our brother , or to beware of him , to avoide him , to admonish or rebuke him for heresie , for a sin knowne to God onely , or to reject him , or to refuse him lodging in our house , or to bid him God speed , for you condemn him and flee and avoyd him as an Heretick , and in so doing ye take Gods office on you to judge the heart , now when the Holy Ghost bids us admonish , rebuke , instruct with meeknesse : Heretickes , if they wil not be gained , reject and avoid them , doth he not clearly hold forth that Hereticks may be knowne ; When Solomon saith , goe not by the doore of the whore , make no friendship with an angry●man , be not companions with theeves and robbers , doth he not insinuate , that the whore and the angry man , and the theefe may be known or would he say , the whore is onely knowne to God , and charity forbids you to judge any wom●n a whore , or any teacher , who saith he would show you the str●ight way to heaven , and the way that he himselfe walketh in , and no man perswades himselfe that he erreth when the matter is concerning his owne eternall salvation , and it is onely knowne to God whether he be an Hereticke or no , yet admonish him at an Heretick , and reject him and avoid his company as a Heretick . This is as much as if a Phisitian would say , it is impossible to any man to know , save God onely , what houses are infected with the pestilence , yet I councell you , for your health , goe not into any pest-house .

2 It is most false that pertinacy is knowne to God only , that pertinacy that evidenceth it selfe to us , Pertinacie may be , & is known to men . by such markes and outward evidences is knowne to us , as such a Familist , a Socinian leadeth silly women captive , and subverteth the faith of many , and causeth simple people to beleeve the God manifested in the flesh and crucified , is nothing but a Saint-suffering , and having much of God and saving grace evidenced in him , and he is ones and twice by word and writing admonished , Libertines openly contradict the holy ghost in that they forbid to judge false teachers to bee grievous wolves . but he still goeth on and seduceth many , then he is so farre pertinacious , as ye may judge him an Heretick , and having tryed that hee is an hereticall spirit , avoid him , and bid him not God speed , doth not Paul exhort the Elders of Ephesus to take heede of ravening Wolves that should arise and speake 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perverse things to draw away disciples after them , and they should not spare the flock , Remonst. Apol. c. 24. 285 de ma●i●ioso volu●tatis actu 〈◊〉 pertina●ia que est formalis ratione h●resees 〈◊〉 nisi so●us ●o●e judicari potest humana omni● judicia de mente animoque alterius incerta sunt , conjectura fallaces nisi cum quis quod malum esse novit , facere vult nemo dedita opera erras , aut errare se sibi p●rswadet cum de ●terna salute agitur , quare fas non est invito alicui tribuere malitiam : caritas aliud swades . Act. 20. 29 , 30. Yea ; but our ab●ominable Libertines come in and say , Elders of Ephesus , be charitable , judge them not to be grievous wolves , least ye condemn them for wolves before men , who are the redeemed sheepe of Christ in the high court , it is true , they speake perverse things , as yee apprehend , but Elders , are you infallible now ? when Paul and the Apostles are departed this life , they judge that you speake perverse things , and ye are the grievous wolves . You heare them speake new doctrines , it is true , but you know not whether they be pertinacious , pertinacy is in the heart onely , be charitable , for only God knowes the heart , say not 〈◊〉 the flocke they are ravening wolves , seducers , and that knowingly and willingly they sin against the knowne truth , no man erreth dedi●● opera of set purpose , nor perswades himselfe that he erres , when the matter is concerning eternall salvation , charity forbids you to ascribe malitiousnesse of erring to men , who erre not with their will , and you Church and Angell of the Churches of Pergamus and of Thyat●ra , be charitable and judge not those that teach the doctrine of Balaam , and Jezabell to be false Prophets , you heare their words , but God only tryeth the reignes and the heart , you know not whether they teach , what they teach , with pertinacy , all judging of the minde and heart of others are uncertaine conjectures , neither they nor any other doe give beleeving , and being perswaded , that they erre , when the matter is of such concernment as eternall salvation .

3. Heresie a wicked resisting of the truth , and yet not the blasphemy against the Holy Ghost . Nor is the crime , the blasphemy against the Holy Ghost , when any doe maliciously resist the truth . 1. When there is not a high measure of illumination and perswasion going before , which is not in every hereticke . 2. When pertinacy is bent against a side and party of godly men , not so much for despite and malice against them as they are godly ; or out of despite to the Spirit of grace , as out of a minde puft up with love-sicknesse , of their owne learning , and great parts , and undervaluing of a contrary faction , as they suppose , for there be divers branches of opposing the knowne truth , as from fleshly lusts , 2 Pet. 2. 17. 18. 2 Pet. 3. 3. from pride , 1 Tim. 6. 3 , 4 , 5. from avarice and love of the world , v. 5. 2 Pet. 2. 3. 15 , 16. and yet all maliciously , that are not to be judged the sin against the Holy Ghost , except , it be such an opposing of the knowne truth as comes from the spirituall malicious opposing of God and his knowne truth , as the devills did ; and it may be also that some heretickes sin the sin against the Holy Ghost in teaching lyes in hypocrisie , as the Pharisees did , who leave not off for that to be hereticks and false teachers .

4. Where men are savingly and soundly perswaded that the businesse is a matter of salvation , they will not finally and totally erre , but that there is such a perswasion in heretickes , is utterly denyed by us ; and where there is a perswasion in great measure , but literall , and historicall , and faith thereunto answerable , that the matter is eternall salvation and damnation , that they doe not erre and lead other captives to their error , is denyed , and it is more charity of hereticks who are selfe-condemned by their owne heart , Tit. 3. 10. and are willingly ignorant , 2 Pet. 3. 5. then the Holy Ghost allows .

5. Yea this will make heresie and hereticks that are to the Holy Ghost seducers , ●a●ching wolves , subverters of the faith of others , theeves , and robbers , foxes , reprobate concerning the faith , selfe-condemned ; to be godly , zealous , innocent , erring against their will ; free of malice , and so the Holy Ghost must doe a great deale of injury ●o 〈◊〉 who goe for hereticks , in this characterizing them 〈◊〉 us 〈…〉 titles and characters , which no mortall man can give to them .

But what surer signe can there be ( saith Celsus ) of no evill conscience then that a man will spend his blood , neglect his life , drink a cup which was so horrible to Christ , that it caused him sweat blood , and fall on the earth , and yet he will joyfully dye rather , ere hee quit the knowne truth , this he must doe for some end ? and is there any man who will willingly chuse eternall destruction ? nor can his and be pleasure , for he is to leave all these ; wife , children , goods ; nor honour , for an hereticke dyes a most infamous man , and full of reproaches .

Answ. This renders the hereticke the most innocent and righteous Martyr that ever was ; for if his end be onely life eternall , Liberti●es say that an hereticke dying for his heresie , hath no evill conscience , but a spirituall and heavenly end . and none of the three ends which lead all sinners , neither pleasure , nor profit , nor honour , 1 Joh. 2. 16. and if he ought to follow his conscience , all heresie shall be nothing but a most innocent , harmelesse , godly and zealous errour , why then doth this Author say , it is such a sinne as he is selfe-condemned , that is , as he expoundeth it , though there were not a God , nor any other to condemne him , yet he is condemned of himselfe ? why doth the Holy Ghost bid us turne away from such a godly innocent man , who loveth the truth of Christ , Christ and heaven , better then father , mother , brother , sister , lands , inheritances , his owne glory and name , yea nor his owne life , sure he must be the man to whom life eternall , and a hundreth fold more is due by the promise of our Saviour , Matth. 19. 28 , 29. yea he doth more then merit life eternall , he is free of selfe , any aime to pleasure , profit , honour , or any created thing , and mindes God onely as his end ; but can his end ; though never so good , justifie his heresie , or his dying for a lye ? let Celsus , or any Libertine , shew what end the Fathers had in killing their sonnes and daughters to God ? the Holy Ghost saith , they sacrifice to devills , not to God , but they would not say they intended to gratifie the devill , but to serve God in giving the dearest thing they had for God ; and could their end be pleasure , profit , honour ? to looke on these , except in a spirituall fury , and mad zeal , that Sathan inspired them withall , is folly , for there was no pleasure in it but sorrow , no gaine , but to lose a sweet child , but it purchased to them great glory to be said to love their Lord God , above the fruit of their body , and to give the fruit of their body for the sin of their soul .

Religio tantum potuit suadere malorum .

That they might be delivered from the torment of conscience they were under , and the fury and hellish zeale of not sparing the flesh , and losing the life for an heresie , which the hereticke knowes through the glimmering of a conscience deluded , to be a heresie , but will revenge , on a contrary sect , of a contrary opinion , desire of glory , and a name of knowledge , of a great wit , singular holinesse blind the light , and what was their end who baked bread , and warmed themselves with a part of an Ash tree , and of the residue made a God and worshipped it ? It is a vaine thing to aske what rationall end a man hath in these , for God hath judicially shut his eyes and his heart , as the devill hath runne away with his naturall wit .

2. It is bad Divinity to say there was no other cup offered to Christ , but the cup of temporary death offered to all the Martyrs , as if Christ suffered not the wrath of God , and death , due by justice , to all the Elect , whose sinnes hee bare , he must thinke basely of Christ , the grace of union and of unction of whom it is said , Esa. 42. He shall not be discouraged , who teacheth that the feare and apprehension of death temporary caused him sweat blood ; and complain , My God , my God , why hast thou forsaken me ? and what comfort have we in Christs death , if he suffered not that which is equivalent to eternall wrath ? and if he suffered no other death then a godly Martyr did , whereupon Minus Celsus goeth on to extoll heathens , who dyed worthily for the hope of eternity , as Anaxarchus , who bad the enemies beat the bellows , not Anaxarchus , when they were hammering him alive with iron hammers , and Hannibal who , lest he should come into the hands of the Romans , dranke the poyson which he carried under a pearle in his ring , hoping for immortality ; these and the like serve to equall the death of Hanniball and Jesus Christ , Tundite , tundita An●x●rchi follem Anax●rchum enim non tundit . and to make Anaxarchus , Hannibal , Empedecies , Seneca , who Judas-like murthered themselves , to be freed of servitude , and upon the leane and empty hope they had of eternall life , to have dyed conscienti● non mal● , with no ill conscience ; for neither pleasure , profit , nor honour , but for the hope of life eternall , as the Martyrs of the devill doe , especially Servetus who dyed roaring and crying like a hopelesse beast ; as if there could be a good conscience in Hannibal , or any heathen , who knew and heard nothing of a conscience sprinkled in the blood of Jesus , and purged from dead workes , to serve the living God , as if heathen selfe-murtherers , who against the Law of nature kill themselves , deserved no more to bee punished by the Magistrat●●he Minister of God , then a godly innocent hereticke burnt for blaspheming of the Trinity and the Sonne of God : As a despairing dog Servetus dyed , and that they had officax signum conscientiae non malae , they had truly a good conscience , were free of hypocrisie , or vaine-glory , or any bad end in killing themselves , this serves as much to free the most desperate and hellish murtherer , from the sword of the Minister of God as heresie : so Celsus playes the Atheist egregiously in setting selfe-murtherers , Hannibal , Seneca , Empedocles , slaves of vaine-glory up at the right hand of God with Christ . But if Celsus would but offer a shadow of an argument , it should be thus , Innocent men that dye for no worldly end , and will both willingly be killed , and kill themselves with their owne hands , for no end but to obtaine life eternall , and because they will not doe that which an erroneous conscience , stuffed with , arrogancie , pride , self-allo●ation of learning , zeal , and a name , judgeth to be sin , are not to be punished by the sword , but such are hereticks willing to be Martyrs for the devill , and heathen that kill themselves to obtain eternall life ; ergo , the major is false , the assumption bloody 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 , Ca●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. Celsus ibid. Nor will any man ( far lesse an hereticke ) willingly chuse the destruction of his owne soule . The vain glory and malice of the devills martyrs who dye for heresie .

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 Circumce●●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 Top●e● , 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 dye●● , 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 , le●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 .

But● saith Celsus ) Heretickes that dye for their heresie are stupid and drunken . Fol. 18. 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. Spirituall stupidity and malice both together in hereticks and Sathans martyrs . 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 hypocrites , and malicious opposers of the wayes of God , enemies to , and persecuters of the true Prophets sent of God : v. 13. and who were these but Scribes & Pharisees , in whom there was as much malice against Christ and his Disciples , as can be in the devill , or such as sin against the Holy Ghost ? as may be seen , Matth. 13 , 14 , 15. Matth. 12. 31 , 32. Matth. 15. 1 , 2 , 3 , 7 , 8 , 9. And God powred the spirit of slumber on the Jewes , Rom. 11. 7. 8. and there was superlative malice in them against the knowne truth , Act. 13. 45. 46. and blasphemy , Act. 14. 2 , 3 , 4 , 5. and yet these men in evill , and as touching litterall knowledge know well what they were doing ( though they were spiritually blocks . ) See Matth. 2. 4 , 5 , 6. Joh. 7. 28. Joh. 3. 2. They privily bring in ( 2 Pet. 2. ) damnable heresies , they make merchandise of you with faire words , then they wanted not devillish wit enough . And 1 Tim. 4. 1. They speake lyes out of hypocrisie and the doctrine of Devills , forbidding meates and marriage , there is wit , for these look like singular mortification , yet they have a conscience so stupid , as it were burnt with a hot iron .

This also is grosse ignorance in Libertines , Some ignorance consists with the sinne against the holy ghost . that they thinke those who sinne against knowledge , and conscience and out of malice , as those that sin against the Holy Ghost , doe not sinne through ignorance also , which is most false , for the most malicious sin against knowledge hath an interpritative ignorance con●oyned with it , as the Pharisees who sinned against the Holy Ghost , in crucifying Christ ( some of them as is cleare , Joh. 8. 28. Joh. 9. 40 , 41 and else where ) yet they sinned ignorantly also , for had thy knowne , they would not have crucified the Lord of glory , 1 Cor. 2. 8.

CHAP. IX . Of Liberty of prophesying of erroneous inditement of Conscience that it is not our Rule .

BUt we judge that Hereticks admonished and convinced of their errour doe sinne on the borders , at least , of the sin against the Holy Ghost , in regard they be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , selfe condemned , as Paul saith , Tit. 3. 10. A man that is an hereticke after the first and second admonition , reject . 11. Knowing that he , that is such , is subverted , and sinneth , being condemned of himselfe . Where the Apostle saith , an admonished and wrought upon hereticke , who is convinced of the truth , and yet still resisteth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He is perverted , or subverted , desperately perverted , like a building throwne downe to the foundation . 2. he finneth , as condemned of himselfe , that is , judged and condemned by his owne conscience , and so sinneth willfully , and with a high measure of light , but hee shutteth his eyes against the light and known truth , Re●●●n , apol. c. 24. 280 , 281. and resisteth it .

1 The Hereticke here spoken of , Ve lelius de Ar●●n . Ar●ini . P 4. l. 2. c. 4. n. 5 , Tit. 3. 10. is not the man who moves such questions ( say they ) as he knowes to be vaine and light as Arminians say . For as Vedelius saith , he expresly speakes of an heretick .

2 It is a question , Who is an to Arminians Titus 3. 10. if any bee called an Hereticke in the word , because he moves such questions . 1. The Hereticke here is subverted , and so turned off the foundation Christ . But he that moveth vaine and unprofitable questions can at best , but build his hay & stubble upon the foundation Christ ; now such a man may bee builded on the foundation , and saved , though the fire destroy his worke , and so he is not turned off the foundation . Yea , if he wittingly and willingly move vain and light questions he cannot be saved , nor doth that follow , for his knowledg of the levity of these questions aggravates his sin , but cannot cause to amount to a sin so high as to subvert the mans faith , because he may keepe the foundation , though he hold these vaine and light opinions , for they are not in themselves destructive of the foundation . 2. There is no mention , nor any hint here of vaine and light questions , but of admonished heretickes , therefore Eusebius l. 4. c. 13. referres it to those that deny Christs divinity , to Marcion and Corinthus , and they say John would not stay in the stoves with Cerinthus , Nevi te esse primo genitum Satauae . and Polycarpus his disciple would not speake with Marcion , but said , I know thee to be the first borne of Sathan .

3. It is here to be noted , that these Authors also make the conscience , though erroneous even in fundamentalls , the rule of faith , if the person beleeve that he worships God according to the rule of the word , and there be some morall honesty in him , and so teach there should be a toleration of al hereticks , None to Libertines are hereticks , but such as professe a Religion which they with perswasion beleeve to be false . then no man is the heretick , but he who professeth points of truth , which he believeth to be lyes & untruth ; but so there is not an hereticke in the world , but the devill , and such as professe a false Religion , before men , which in their conscience they beleeve to be false . But the Apostle saith , 1 Tim. 3 1. Now the Spirit speaketh expresly that in the latter times men shall depart from the faith , giving heed to seducing spirits ( Popish Priests and Familists ) and doctrine of Devills , 2. Speaking lyes in hypocrisie , having their conscience seared with an hot iron , 3. Forbidding to marry , and commanding to abstaine from meats . Now a seared conscience burnt with an hot iron may and doth teach marriage to be unlawfull to some , and doe beleeve it for a truth , that Church-men should not intangle themselves with the affaires of this life , such as marriage and care of children , because Pastors goe a warfare for Jesus Christ , yet the text saith , they that so teach are seducers , who with a seared conscience , speake lyes in hypocrisie , and so must be hereticks and worse .

2. No rule can be falser , and more crooked then the conscience , for if ye must be obliged to follow conscience , because it is conscience , or because right or wrong ; if you must follow conscience because conscience , yee must ever follow your conscience , though never so wrong ; for the most erroneous conscience is conscience , though the devill should immediately actuate it , yet doth not leave off to bee conscience , and to be the rule , and if so , when the conscience of some saith its good service to God to kill the Apostles of our Lord , because they preach the Gospel , then doe persecuters nothing , but what they are in duty bound to doe , when they murther the Apostles , because they preach the Gospel ; for to follow the rule , which God hath appointed must be a bounden duty . And the same must follow , if the conscience as evill be the rule , for then should men serve God , in sacrificing their sonnes to God , in community and plurality of wives , when ever their conscience should dictate any such thing to be lawfull , though , in it selfe , it be most contrary to the word of God . If the conscience as good , or as the Arminians seeme to say , as principled with morall honesty be our rule , then the conscience as conscience is not the rule , but as it is ruled by morall honesty , this wee cannot say , for morall honesty qualifying the conscience as a rule , is not able to render the conscience a streight and perfect rule in supernaturall duties , since it is but a naturall principle in us , and that a most corrupt one , by reason of sin , and how then should it regulate us in all the wayes of the service and worship of God ? should it ever oblige us to beleeve in him , who justifieth the ungodly ?

2. Againe , the Lord maketh the Law and his revealed will in the word , the rule of all our actions , Deut. 5. 31 , 32. Deut , 12. 31 , 32. Ps. 119. 9. 2 King . 10. 31.

3. If that which is called Liberty of prophesying be examined , it is either a liberty of beleeving , and teaching what is intrinsecally true according to the word , now this they will not say , for we deny not liberty to prophesie truth to all that are called to publish it . Liberty of prophesying taken in a threefold sense Or secondly , it is a liberty to prophesie what is false , which is conceived to be false , that is devillish licence not liberty ; sure God hath allowed no such liberty to men to prophesie falsely , and to destroy soules , in this meaning , God hath no more allowed us liberty of prophesying false things , then liberty of killing , whoreing , robbing , or lying . Or thirdly , liberty of prophesying is liberty of prophesying truths or falsehood , which yet are conceived to be truth not falsehood by those who prophesie ; nor hath God given so a liberty of prophesying , The words quench not the spirit , vindicated from speaking for liberty of prophesying any thing Remon . Apol. c. 24. Fo. 281 , 282 for every true liberty of prophesying , God hath given to his Prophets and Apostles , if it bee a lawfull gift , the use thereof is commanded and injoyned to us , as the Arminians say it is in these words , 1 Thess. 5. 19 , 20. Quench not the Spirit , despise not prophesying , for they say , the meaning of these words are , Quench not the spirituall sense of the word which any man saith and perswadeth himselfe he hath from the Spirit of God , that is , either by inspiration or suggestion of the Spirit , or by the helpe of the Spirit of God , Spiritum ne extinguite , id est , spirituales verbi Dei sensus quos quis se habere a Spiritu Dei , id est , vel per inspirationem & suggestionem Spiritus vel anxiliante Spiritu Dei sibi persuadet , quo sensu vocem Spiritus videntur ipsi Apostoli aliquando accipere , 2 Thes. 2. 2. 1. Ioh. 4. 1. in which sense the Apostles seeme to take the word , 2 Thess. 2. 2. 1 Joh. 4. 1. Now all the liberty of prophesying is here set upon a brazen pillar of ( so it seemes to be ) and we say ( so it seemes not to be ) but God certainly will not have Nathan , David , Samuel , Ezechiel , in either Old or New Testament , to extinguish the Spirit , or to despise prophesying , but God gave no liberty ; nor entered it ever in his heart to command such liberty of prophesying to his Prophets of old , except we say , that God gave to Nathan liberty to say to David , Doe all that is in thine heart , build thou the Temple , and the Lord shall be with thee , which was an untruth , and that God bad Samuel say of Eliah , he is the Lords anointed , and gave him liberty to prophesie that which was false , whereas the Lord saith to Ezechiel , ch. 2. Heare the word of my mouth , and Jeremiah c. 1. 17. Arise and speake unto them all that I command thee ; Qua quam alio sensu accipi potest . and thereby bindes them up , and denyeth all liberty of preaching or prophesying their owne word , or their owne perswasions , even under the notion of the word of the Lord , and doubtlesse when Nathan exhorted David to build the Temple , and Samuel said , that Eliah was the Lords . anointed , they spake not that as their owne word , but were perswaded that God revealed himselfe to them , though both were mistaken grossely ; so Christ saith to his Apostles , Matth. 28. 19 , 20. Goe preach , teaching them to observe all things whatsoever I have commanded you ; he interditeth them upon the same reason to bring any of their owne Commandements flowing from their owne Spirit , under any pretence , though they thinke them right , though Peter should conceive to Judaize a little , Gal. 2. was the minde of Christ , and hee might preach it , and practise it , as the minde of Christ , yet Peter and all the Apostles , Matth. 28. are bound up ▪ they have no liberty of conscience to preach their owne ( videtur ) so it seemes ; for then should our faith be ultimately resolved into mens phansies , and ( so thinketh our Reverend Saltmarsh , or Wil. Del ) and not into the word of God . Libertines say their Goddesse , their Diana , is strangled and fettered , and the spirit it quenched , if this liberty of prophesying be denyed to them ; but to restraine liberty of sinning and lying , is no violence done to the spirit of prophesie , but this exposition calleth the phansies of men the spirituall sense of the word of God , as Familists and Antinomians in England father their dreames upon the Spirit of God . So Pe● . Stairie , who ordinarily preacheth the rovings of his own phansie , taught 29. Oct. 1647. before the House of Commons , after the Houses passed a brave Ordinance for Liberty of Conscience and Prophesying , that the House should not oppose , or resist any thing that pretended to Christ . Now if he spake this to the House as a Parliament , he forbad to hinder a Simon Magus , an Hymeneus , a Philetus , a Jezabel , a Jesuite , to preach ▪ what he pleased , for Jesuites pretend to Iesus both name and thing , all the Familists , Sotinians , Arrians , Libertines , and false teachers , who deceive ( if it were possible ) the very elect , pretend to Iesus Christ , and to the anointing . If he spake to the people , they are not by the word of truth , nor all the Ministers in England to refute the false Teachers that pretend to Christ , for to refute them , were to oppose and resist them , for if they pretend to Christ , you know not since yee are not infallible , but they may be teachers , sent of God , though they bee the most errand seducers that ever spake , and so they are no wayes to be resisted , who resist the truth .

2 ▪ Quench not the Spirit , must have this meaning , Quench not the dreames of Independents , Libertines , Antinomians , for they perswade themselves they have the Spirit of God and minde of Christ , in all they speak .

3 But this Quench not the Spirit , is , cherish , entertaine the gracious motions and inspirations of the Spirit in your selves , and despise not , that is , highly reverence the preaching of the Gospel , separate not the Spirit and the Word , for it is a litote , where lesse is spoken but more intended , as Esay 50. 5. Ioh. 6. 37. but this glosse yeeldeth this sense . Despise not the Spirit , that is , beleeve what ever a godly preacher saith , be it his owne dreames and rovings to be the word of God , and reverence it , for he perswades himselfe it is so , and speaketh them as the oracles of God , though they be his owne wind-mils , and sparkles of his own vaine-glory . For this , ( not to quench , not to despise ) is undeniably to beleeve these prophesyings as the word of God ▪ how then are we to try all doctrines and spirits , if we are to take all for fi●st that comes into the net ? But since you are not infallible ( say Libertines ) it is an extinguishing of the Spirit to account that to be the spirit of Sathan which agreeth not with your spirit , R●mon Ap 282 if your authority were infallible , as that of the Apostles was , the answer would have some colour , though the Apostles used not that authority to crush liberty of prophesying , but they commend the trying of the Spirits , and since our judgement is not infallible , reason requires that we should not desire other spirits pious and good to be oppressed and suffocated .

Answ. To desire false Prophets to cease out of the land , is no quenching of the Spirit . We reject no Spirit , because it agrees not with ours ; for our Spirit is not the rule , as Libertines contend , but because it swerves from the oracles of God ; if any man speake , let him speake as the oracles of God ; let us prophesie according to the proportion of faith .

2. This answer saith , that no man now in the Christian Church can try all things , doctrines , and spirits , and refuse the evil and deluding spirits , & hold fast that which is good , and beleeve the spirits , speaking from God , because it is to extinguish the Spirit ( say our Libertines , ) since we are not infallible Apostles to judge these Spirits for mad phansies that agree not with our Spirit ; we say its impossible to try all things , and hold that which is good , but we must judge false spirits to bee false spirits , not because they agree not with ours ( that is the calumny of Libertines ) but because they swerve from the word of truth , though we be not infallible as the Apostles were , but this reason supposeth that because of want of Apostolick infallibility we should try all spirits , and all doctrines , but condemn , reject , and refuse none , as spirits of the devill , for that is to extinguish the spirit , and pitch and settle our faith upon no doctrine , but like Scepticks sail about the coasts of truth all our life , and dye in no beliefe at all .

3 It is false that the Apostles did not crush your liberty of prophesying , for Paul , 2 Thess . 2. 2. extinguisheth those spirits who would shake the faith of the Thessalonians , to make them beleeve that the day of Christ was at hand , for he forbids to beleeve them , and John extinguisheth the Familistical and Antichristian spirits , who denied C●rist to be come in the flesh .

O but ( say Libertines ) these false spirits , knew what they preached to be lyes , and yet preached them as from God , and wee stand for no such liberty of prophesying , nor such spirits as these .

Answ. This is a conjecture , that they beleeved the day of Christ was not near hand , and yet preached it was near , there is not one shaddow in the text , or colour hinteth that way : for , Familists and Seducers now , have not so much to say for their dreams as they had , yea , they had much to say , that made them beleeve that day was near hand , since Christ had said , these were the last days , and the Apostles do writ it , that new were the last times , and that the end of the world was fallen on them , and they preached al they wrote , and so it is rather like they beleeved the day of Christ was near , and the Antichrist in Jobus time , had as much as seducers now have , to make them beleeve that Christ was not come in the flesh , since the blinded Jewes alleadged all the prophesies of the old Testament as not fulfilled in the son of Mary , and sure they had more to make them beleeve it , then Gortin , Saltmarsh , and other Familists ( whom Libertines ( I beleeve ) call a part of the godly party ) if they speake according to their conscience , can alleadge for their new , false , and fleshly visions they preach and print .

4 Though we be not infallible as the Apostles were , yet reason will not say , we should not desire that pious and good spirits , that is , those that call themselves so , but are lyers , to bee extinguished . For wee are to pray that God would cause the unclean spirit , and the false Prophet , Libertines and others , to cease out of the land , and so faith requires , wee should try them by the word , and pray and desire they were crushed and extinguished , I mean not in their person , but as touching their false doctrine .

But present your selfe ( say Arminians ) before the tribunal of Papists and they will condemne you of Heresie , Remon . Apo. 282. and if you alledge the spirit teacheth you , they will answer , is that the spirit which corrupt and madde reason teacheth you ? the spirit of the Devill , said the spirit of Christ was the spirit of Beelzebub .

Answ. What inferre Libertines hence against us ? this is to place no more power in Synods but directive : Sir , if it please you , this is Gods will . But wee hold lawfull . Synods ( which is not in the Synagogue of Rome or Papist ) may as wel rebuke , exhort , and instruct with all Authority , as Timothy , or any one particular pastor , and this is more than the directive and sceptick teaching of one private Libertine , teaching ( with a reserve ) convincing and condemning another in a Scepticall way . But all tends to this , Protestant Synods convened in Christs name , can say no more , but wee teach what our judgement is , it may be true , it may be false , yeeld a Sceptik consent with a reserve to it , that is all , and why ? because Protestant Synods convened in the name of Antichrist can peremptorily and tirannically condemn the truth as heresie , and say they are infallible , and their Synodicall decrees are the very word of God , Ergo , Protestant Synods , may not authoritatively command you in the name of Christ to beleeve and receive their lawfull decrees conditionally , after yee finde them agreeable to the word of God , there is no consequence here . Prelates condemned the truth as heresie and schisme , Pharisees condemned Christ as a Samaritan , ergo , Protestants sound in the faith cannot condemne Popery , Familisme , and ergo , Paul cannot condemne 〈◊〉 as a perverter of the waies of righteousnesse : this is , as if you would say , a robber cannot by law jure condemne a traveller to render his purse , ergo , a Judge cannot compell this traveller to pay just debt .

2 We do not instance from the teaching of the spirit , but from the cleare word of God .

CHAP. X. Of indulgence in fundamentall , or non-fundamentall errors .

BUt say the Arminians , Remon . 16. the question is of Hereticks , not of those who dare deny the things openly decided in the Scripture , but of those who call in question those things that are , or may be contraverted . There was never an Heretick who called in question whether theeves , How the Arminian Libertines do define an heretick . drunkards , robbers , railers , Idolaters , shall enter into the Kingdome of heaven , or whether God be to beloved above all things , he is not a Christian , he is not an hereticke , but worse than a hereticke who denyes those things that are plain and obvious in scripture . But he that layeth a law upon others , which he must follow under pain of death , imprisonment or banishment in things belonging to liberty of prophecying , which are conjoyned with the reverence of God and the scripture , trampleth all prophesies under foot .

Answ. 1 This definition of an Hereticke is in quesion , there be in England who deny all scriptures as no word of God , yet are judged by Libertines , not punishable by man . 2. All things that may be controverted , is wide . Nothing but it is converted , except whether there be a God or not , and many doubt of that : There be even now , who deny Jesus Christ God man , the necessity of his death , his offices , the immortallity of the soule , the resurrection , last judgement , a heaven , a hell , but al to Libertines are uncertaine , and the denyall of any point , not by the light of reason , but by supernaturall revelation , such as these articles , that God is one in three distinct persons , that Christ is God and Man in one person , that he dyed to satisfie divine justice , that we are saved by his righteousnesse imputed to us by faith , &c. Is no heresie , but may consist with true godlinesse , and therefore they give instance in fundamentals which are knowne by the light of nature , as that theeves , drunkards shall not inherit the Kingdome of God , that God is to bee loved above all things , Heretickes to Libertines only such as deny things knowable by the light of nature diversity of opinions among them . now th●se are principles of naturall Theology known to heathens , so that such godly men , to which Libertines would yeeld an indulgence and liberty , are good moral honest civil men , who beleeve fundamentals known by the light of nature to Christians and Heathens equally , for civill Heathens may have the sound faith of al such fundamentals , and beleeving morall and naturall fundamentals , though they know not Jesus Christ , or possibly never heard of him , may be saved and not be beholden to Christ knowne as a Saviour , so some Libertines tell us , not any man is to suffer death , though he deny and malitiously oppose , all the principles of the Gospell , because these are knowne no ways , but by supernaturall revelation , and the light of faith which commeth from God , but I take the ground of this to bee , because supernaturall light is above us , and not in our power , but by this reason , Christ should not have rebuked the Pharisees for not beleeving in him , nor the Sadduces for denying the resurrection , nor should Paul have smitten Eli●as with blindnesse for perverting Sergius Paulus from the faith , for it was not in their power to know or beleeve otherwise of these Gospel fundamentals that are not beleeved , but by supernaturall revelation , then they did , other Libertines say , they are only Hereticks or at least punishable by men , who deny fundamentals of Cbristian Religion , but are sparing to tell us what fundamentals , whether of law and known by the light of nature , or of Gospel known onely by supernaturall revellation , The punishing of men forpublishing of fundamental errors and the indulgence of a toleration yeelded to them though they teach all errors in non-fundamentals a vain distinction and hath no ground in scripture . so that ere they finde the hereticke , they must show you the point they deny is fundamental , and its possible that is a difficil businesse , whether it be fundamental or not , if he go for a Sectarie he is a godly man , and his godlinesse shal prove the poynt is not fundamental , for this is the logick of our time , such a people are godly , therefore their opinions are against no fundamentall point , whereas this is a better consequence ; such points are fundamentall , ergo , if men twice or thrice admonished doe yet wilfully goe on to maintaine opinions manifestly contrary , they are not godly , for the Apostle tel● us of doctrine according to godlinesse then must the doctrine soundly beleeved make the person godly or argue him to be so , but the man let him goe for a Saint cannot make or argue the doctrine to bee the doctrine according to godlinesse , if it be not so in it self , and we are inclined , if the man be of our own tribe and sect , to defend his tenets , and not to judge them fundamental error .

2. We wish much an argument to prove bodily violence , or Ecclesiasticall co-action may be used against men erring in points fundamentall , Some murthers non-fundamentall ●n David , which yet are consistent with the state , salvation should as wel be tolerated as some errours in non-fundamentals , by the distinction of Libertines . but not in non-fundamentals , since God delivers his mind as clearly in non-fundamentals , if not more clearely , as in fundamentals , and the authority of the Lord who commands faith is as great in non-fundamentals , and our obligation to beleeve no lesse , then in the most necessary fundamentals , as therefore abstinence from adultery with Bathsheba , and murthering of Vriah in David , is as necessary , necessitate precepts , as the whole course of Davids repentance and turning to God , yet it is not so necessary , necessitate medii , for David is a saved Saint , though he absta●●● not from that adultery and murther , but without conversion from the state of sinfull nature to the way of saving grace , it is unpossible David can be saved ; so to abstain from Idolatry , and to demolish the high places , and to punish those who resort to them is a godly practice , yet though 〈◊〉 commit Idolatry with the golden Calfe , yea and make the people naked also : And Asa , though he demolish not the high places all his reigne , nor punish any for that Idolatry , and did persecute the Seer , yet Aaron was the faithfull Priest , and the anointed of God , and Asa and some other Kings heart , were perfect before the Lord , though they fell in these sins , nor were these fundamentals , sinnes in practice , inconsistent with saving faith , more then errours and teaching of errours in non-fundamentals , to the ruine of many souls doth exclude a possibility of being in the state of saving grace , but it cannot follow , that because teaching and publishing of errours in non-fundamentals is consistent with saving grace , that therefore these non-fundamentall sinnes of murther , adultery , tolerating of Idolatrous high places , persecuting of faithfull Prophets , making of a golden Calfe , and hallowing of it to be adored as the God that brought Israel out of Aegypt , are sins not to be tolerated in the truly godly , such as Aaron , David , and Asa , for then should they be tolerated in the wicked also , for the toleration of such in the godly , because they are not fundamental wickednesses , inconsistent with saving grace , is as destructive and more , because of their extream scandalousnesse , to all peace and safety of humaine societies , and to the duty of the godly Magistrate , as these same sins in the wicked , upon the same grounds publishing of all errors non-fundamentall , the toleration of the high places are as inconsistent with peace , destructive and injurious to soules , especially in the godly , as scandalous to other false teachers , as these non-fundamentall sins .

But ( say they ) the reason is not alike in non-fundamentall sinnes , that are expresly condemned by all , Aarons Idolatry , Davids adultery , Asaes persecution , no man ever defended , therefore they cannot bee tolerated by the Magistrate without sin , though the acting of these sins may consist with sound faith . But most of non-fundamentalls are not clearly determined in the word , in regard of our dulnesse and naturall blindnesse , and therefore the Magistrate cannot punish the non-fundamentall errours , for these which be non-fundamentall errours to some godly and learned , are non-fundamentall and seasonable truths to others , as godly and learned as they are . But to all the godly and learned , Aarons Idolatry , Davids adultery and murther , Asa's tolerating the high places , and imprisoning the Seer , were sins unjustifiable , and by the light of nature such as no godly Magistrate can tolerate .

But I answer , if this be a good reason , why there is not the like consideration of these sins non-fundamentall , and doctrines non-fundamentall , because some doctrines non-fundamentall are seasonable truths to some godly and learned , and these same are lyes and untruths to others , as godly and learned as they ; then should also divers fundamentall errours bee tolerated as well as non-fundamentall errours , which Independents , the Masters of this distinction with the Arminians will not say , because to some godly and learned Independents , this is a fundamentall truth , that murther , and adultery , and robbery , are not to be tolerated by the Magistrate , that Magistracy is an ordinance of God , but to many Anabaptists as godly and learned as they , it is not onely no fundamentall truth , but a fundamentall errour , under our meeke Saviours reigne , there ought to bee neither sword nor speare , but instead of them , plow-shares and pruning hooks , and since Libertines will not have godlinesse to be valued by soundnesse in doctrine , but by mens spirits of discerning and charity , Independents are to repute Familists , Socinians , Antinomians as godly and learned as themselves : Now Independents thinke that Christ God-man came to satisfie the justice of God for our sinnes , and that Ordinances are necessary for all in this life , yet these , and many the like Familists and Socinians judge fundamentall lyes , and who have any discerning , and have heard Mr. John Goodwin pray , and seene his writings , which I have done , will repute him as godly and learned as any Independent in England : so I judge with correction ; yet he will say the godly and learned Independents in England hold many points to bee fundamentall truths which he reputes to bee fundamentall untruths , as namely concerning justification by faith , that the Scriptures we now have by the saith whereof we must be saved , is the word of God . Mr. Joh. Goodwin must say these are fundamentall lyes , and many fundamentals in the late Confession of Ass●mbly , I know M. John Goodwin in his writings , denyeth to be fundamentall truths .

2. It is not enough to say most of the non-fundamentalls are not determined clearely in the word , Some non-fundamentals clearely in the 〈◊〉 revealed not to be beleeved with a reserve , and others non-fundamentals with 〈◊〉 . Libertines we 〈◊〉 dispute withall , must say , not any non-fundamentalls are determined in the word , but all fundamentalls are clearly determined , else they must belye their distinction which Independents in the Apologeticke Narration make almost a principle of faith ( though I hope it shall never be one to me ) that all non-fundamentals are to be beleeved without a reserve , and all fundamentalls with a reserve ; for if many non-fundamentalls are also to bee beleeved without a reserve , it would have been service to the Church , they had beaten out that Arminian principle a little more , and subdivided non-fundamentalls in such as are to bee beleeved with a reserve , and a demurre , and such as are to be beleeved without a reserve , then in some non-fundamen●●ll● men are not to be tolerated , and what be these . 2. The distinction should so beare a leg and halt , for then some fundamentalls we beleeve without a reserve , and no toleration is to bee yeelded in them , but the sword and the club must presse faith in these , and we are to beleeve but some non-fundamentalls with a reserve , not all , and indulgence is due to men in some non-fundamentalls , not in others ; but we know our Brethrens frequent arguing , Independencie is not fundamentalls , ergo , our Brethren should tolerate it , but we deny this consequence ; yea Erastianisme in its highest sphere is not fundamentall , and yet high Erastianisme is persecution both of Independency and Presbytery , doth it follow then , it must be tolerated ?

3. If the Magistrate cannot punish the error in non-fundamentals , because , in regard of our dulnesse , they are not clear in the word , so in regard of our dulnesse many fundamentals in the Gospel are as uncleare , and that all acknowledge that Aarons Idolatry , and Davils adultery and murther , are sins unjustifiable , and which the Magistrate by the light of nature is not to tolerate , and that he is not a Christian who denyes that theeves and Idolaters who shall not enter into heaven , and that God is to be loved above all , is a great untruth , many Anabaptists there were in Bullingers time , who taught none but whores and harlots should enter into the Kingdome of God , which is cousen Germains to this . Againe , what is theft , is as disputable , as in the case of usury , and whether the Saints the just and spirituall inheritors of the earth , all things are yours ( saith Paul ) doe rob and steale , if they invade the possessions , houses , monies , and lands of unregenerate and carnall man ? whether he bee a murtherer who sacrificeth his childe to God in imitation of Abraham ? are as uncleare , in regard of our naturall blindnesse , as most of the non-fundamentalls : and Anabaptists that are godly and learned , have as much to say from Scripture for denying of fundamentals , as in many in non-fundamentals can plead , why their tenets are true , and though erroneous , yet not punishable ; and they should upon the same ground have a toleration for murtherers , robbers , theeves , that flow from meere conscience , and religious grounds , and though these practises bee destructive to peace , yet with what conscience can the Magistrate punish them as destructive to peace , when it is not clearely determined in the word of God that they are destructive to true humaine peace ? For if they be lawfull , and some of them acts of worship , as the actors are in conscience perswaded they are , they cannot be destructive to peace , yea to punish them is tyranny over the conscience , say Libertines . Now I propose these Queries , and desire Libertines to answer them .

1. Should not the Magistrate punish no thefts , no robbery , no murther , Queries propounded to Libertines . but such as are thefts , robberies , and murthers , undeniably and uncontroversally to the conscience of all that are members of that society , whether Anabaptists or others ?

2. Should the Magistrate abstaine from punishing of that which is false worship , for example sacrificing of a childe to God , for feare he domineere over the conscience of a Christian , and so transgresse his sphere , and sit down in Gods roome ( which is really murther , and shedding of innocent blood ) though it be not so to the man-slayer , but acceptable service to God , and yet punish the same false worship , as murther and destructive to peace , whereas to the actors consience , whom he desires to favour , it is not murther and not destructive to peace , Why may not the Magistrate lawfully spare the life of him who out of a Libertine conscience meerly sacrificeth his childe to God● or why should ●e punish with the sword some acts not destructive to peace in the con●cience of the punished , and not a● acts of the same ki●d . does he not really and by his office as great violence , and exerciseth no lesse a domineering power over the mans conscience , then if hee should punish this as false worship ?

3. Will , or can notionall or mentall consideration licence the Magistrate to domineere over mens consciences , and exercise soule-tyranny and invade the Throne of God over the conscience , when it is upon the same reasons and arguments of Scripture ; as probable that the taking away of a fathers head for sacrificing his son to God , is not destructive to peace , nor any breach of the sixt Commandement , as it is probable it is true and acceptable , and worship to God , and though it were false worship , it is as probable that to punish it , is a sacrilegious invading of Gods place , as it is an act of justice in the Magistrate ?

4. If the Magistrate must beleeve , as the Libertine , doth , doth , and teacheth him , what he will , if it were King and Parliament , and all the Judges in Britain , if they be of the faith of Libertines , what conscience have they to take away the ●ead of a father , who sacrificeth his onely childe to God , upon meere religious principles , what warrant have they before the tribunall of God to cut off his head , as a peace-breaker , rather then to spare his life as a sacrificer , and a devout , and zealous ( whether it be blinde zeal or no , the Libertine Magistrate hath nothing to do to judge ) worshipper of God ? whether or no hath the Magistrate who in that case , killeth a● innocent man ( according to his own libertine-conscience ) greater respect to false peace in a humane society , then to true piety and innocent walking with God , which forbids him to punish any thing that is onely to the subject , he punisheth , a meere devout worshipping of God .

5. Upon the same ground , should not the masse , and all the broad worship on earth be tolerated , since it hath farre lesse connexion with disturbance of peace , then the Anabaptists children-killing worship of God ?

6. If the formall is ratio , the onely formall reason and cause why the Magistrate is to use corporall coersion against none now under the New Testament , but is to suffer every man to worship God , as he best pleaseth , because the worship of the New Testament is more spirituall , the Law-giver Christ , a meeker Mediator , then Moses , and there is no warrant now to hinder any man , or lay bands and coactive violence upon Christs free subjects , with force of sword , to restraine them in one worship , more then another , what reason an Anabaptists offering his son a sacrifice to God , should be restrained in his sacrificing , more then in other acts of worship ? is not the man persecuted for his conscience ? is not this a carnall , and no New Testament way of restraining him , when he is restrained by the sword ▪ is not the onely word of God , and no weapons that are carnall , the way of rescuing men from all false worship , and the onely way .

7. Nor can the bloodinesse and cruelty of that worship be a sufficient ground , why the Magistrate may restraine the conscience of the devout worshipper ; for who ought to sit as Lord Judge above the conscience of this father , and sentence the worship as destructive to peace , or the worshipper as a bloody man ? his conscience is under the New Testament , and the Lord his onely judge .

But by the light of nature , that the father kill the sonne to God , 〈◊〉 murther , and ●ruel●y .

But I answer , if it be gratefull worship to God , it is no more cruelty then to burne a beast to God , and you are to suppose that a godly Anabaptist , hath warrant from God for that worship , as well for burning of beasts , and offering yearely thousands of bullocks and sheep to God , in memory of Christ once already sacrificed for sinners , and that there is in it neither cruelty to beasts , nor hurt to the Common-wealth , that the Magistrate can restraine , for though there be no reason at all for the worship , ex natura rei , if we consider the worship it selfe , yet there is such reason to tolerate the worship , so as if the Magistrate restraine , he tyranni●eth over the conscience , and a bloody conscience is a conscience as uncapable of violence , and as immediately in the New Testament , subject to God onely , not to the sword , as a good conscience , then if the sword can straine no conscience as conscience ; how can it squeeze a conscience wading in bloody son-butchery more then any other conscience ? To compell men to do against their conscience , that is to sin neither in Old or New Test-lawfull .

8. If the Magistrates punishing of any for his conscience be a violent compelling of him to sin , to worship or to forbeare worship against his conscience , how will Libertines cleare Magistracy in the Old Testament , from being intrinsecally a sinfull ordinance , for the Magistrate in the Old Testament in stoning to death the seducing Prophet , and the blasphemer must compell him to sin against his conscience , and to professe Jehovah , Deut 13. not Baal was the true God , whereas the seducer believed in his conscience the contrary , Deut. 17. since to compell men to sin is intrinsecally sinfull , let Libertines answer the query , if God ever in Old or New Testament could command sin , or if there was ever such a thing heard that a Magistrate might by his office command men to sin , or then punish them ?

9. Let Libertines answer if Arminians extend not liberty of prophesying as farre as mens lusts can carry them , ●pan● in these words , But to suffer every man ( say they ) to 〈◊〉 publickly in Religion every thing i● perilous . Why ? for either that which 〈◊〉 asserteth is true , or false , if it be true , why admit we is not ? why doe we imprison the Author thereof ? this injury reflects upon God the Author of truth : if it be false , the truth shall easily overcome ●●ar , of it self it shall melt like was before the Sunne , if ye offer violence 〈◊〉 it , yee strip Religion of its glory , and furnish oyle to err●●● . Whether is not reason as strong to refute errours fundamentall as non-fundamentall ? whether if ye offer violence to truth in fundamentalls , as well as in non-fundamentalls , yee strippe Religion and truth of its glory , and furnish oyle to errour ?

They goe on and tell us , 〈◊〉 . Apo c. 25. f. 290. Wee need not ever bee in learning these that are clearely determined in the word ; for they are cleare , open , and of undoubled truths in the Scripture , in other points ( not fundamentall ) a Christian is ever a disciple and a searcher , not that he doth ever doubt and hesitate , but because , though for the present he neither doubt , nor hath cause of doubting , yet can he not be sure of these points , with such a certitude , which is free of all danger of errour , and therefore he is often to examine these according to the rule that cannot erre , and so it is enough before God that he may be said ever to learne , and to come to the knowledge of the truth , as far as frailty in this life can permit .

Answ. 1. There is then no stability of faith , but in two or three points , in which all Papists , Latherans , Anti●●ni●ar●ans , Arrians , Socinians , Libertines , Familists , Sabellians , Nestorians , Macedonians , Arminians , Antinomians , Seekers , F●thystasts , Anabaptists , &c. agree , and make one true Church , beleeving what is necessary for salvation , and holding the foundation Christ , and we have no divine faith of the miracles that Christ wrought , that the old world perished with waters , which God speakes as clearly in the word , as he doth fundamentalls .

But Libertines should distinguish the formall reason of beleeving truths , which breedeth an obligation , and the necessity of beleeving , for the one onely formall reason of beleeving , both fundam●ntalls and non-fundamentalls , is thus , saith the Lord . For we are as much obliged to beleeve non-fundamentalls that are cleare , There is the same obligation , the same formall reason ( so saith the Lord ) of beleeving non-fundamentals revealed , and fundamentals , and the same necessity of divine command not the same necessity of means called , necessitas med●● . as that there were eight persons saved in the Arke , and the old world drowned with waters , S●dome burnt with fire , as to beleeve fundamentalls , that there is no name whereby men may be saved , but by the 〈◊〉 of Jesus , for the Authority of God speaking in his word and his Command doth equally oblige to both , but there is no such necessity so absolute in beleeving non-fundamentalls , as in beleeving these , without the knowledge whereof , wee cannot be saved ; but it never followeth that errours in non-fundamentalls published and taught to the ruine of the soules of many , they having such a strong connexion and influence on the knowledge of fundamentalls , are to bee tolerated since our sinning here doth as equally and strongly strike against the authority and expresse command of God ( at least in most things of that kinde ) as in points fundamentall , and therefore the Magistrate who is to looketo the honour of God as a Christian , and peace of societies in all , is as much obliged to punish , clearly opened , non-fundamentall as fundamentall false doctrines .

CHAP. XI . Of the obliging power of Conscience .

LIbertines bewilder themselves , Bloody Tenet c 3 p. 19. and the Reader , both touching an erroneous conscience , and the obligation thereof , Mr. Williams saith , Such a person ( what ever his doctrine be , true or false ) suffereth persecution for conscience ; as Daniel was cast into the Lions den , and many thousand Christians , and the Apostles were persecuted , because they durst not cease to prea●● and practise what they beleeved was by God commanded .

But this is a foule mistake , Daniel suffered not for conscience simply , because he practised what he beleeved to be truth , but because he practised what he truely congr●enter Dei voluntati revelatae , congruously and agreeably to the revealed will of God , he beleeved , and the like is to be said of the Apostles , not the conveniency , and commensurablenesse of their practise , and their conscience simply , but their beleeving , ●all modo , such a way made their sufferings to bee sufferings for righteousnesse sake ; for then must we say that Paul persecuted with the tongue , the Corinthians for their conscience , 1 Cor. 15. 34. Awake to righteousnesse and sin not , I speake● it to your shame , for some have not the knowledge of God . Those that denyed the resurrection ; through errour of conscience , said the dead shall not rise againe , for Paul proves by strong arguments that the dead shall rise , and so takes away the errour of their conscience , why then puts he shame and reproach on them , and names them fooles , and void of the knowledge of God ? and such as beleeved in vaine ? it was not in their power to correct the errors of their conscience , and if they maintained , what they beleeved in conscience , was true ( as by Pauls demonstrating the truth to their conscience is evident ) they were persecuted for righteousnesse , if out of meere innocent and faultlesse ignorance , they denyed the resurrection , Paul should deale more gently with them , then upbraid them as fooles and Epi●ures who said , Let us eat , for to morrow , we shall dye , if they did all beleeve the Resurrection , and yet professed the contrary , there was no need to take paines as he doth to prove it .

Saul killed the Gibeonites out of zeale to the children of Israel : R●monst . Apo c. 25 245. Nam v●rbu● Dei etiamsi vin obligandi ex se & p●rse habeat , actu t●●en non obligat quenquam nisi intellectum & sic pr●ut adhibi●a omni possibili diligentia & prudentia ●●nclligendum esse creditur , re●no enim obligatur , ad verum v●rbi divini sensu ● sequ●dum contra conscientiam suam erro●●am . It is like the blinde ignorant zeale he had , thinking the Covenant that Joshua made with them , did not oblige the posterity , was the cause of his murthering of them , yet he suffered not in his sons that were hanged for that blinde zeale , as righteous , and following the rule of his conscience in that .

But touching an erring conscience , the question is not whether an erroneous conscience doth so tye , that we must do nothing on the contrary , nor is the question whether the nearest actually obliging rule , be conscience ; the Arminians tell us , Though the word of God , of it selfe , and by it selfe , have power to oblige , yet it actually obligeth no man , except it be understood , and so is beleeved to bee understood , after we use all possible diligence and prudence , for no man is obliged to follow the true sense of the word against his conscience , though it be erroneous ; but we thinke the word of God is both the farrest and nearest , and the onely obliging rule , and that the dytement of the conscience doth neither binde potentially nor actually , The state of the question touching the obligation that conscience layeth on us . but is a meere 〈◊〉 , a messenger and an officiall relater of the will and mind to God , to us , and all the obliging power is from the word , 〈◊〉 the messenger of a King and Judge , is not the obliging 〈◊〉 that tyes the subject , or the Heraulds promulgation of the Law , is no obliging rule , for promulgation of Heraulds , is common both to just and to unjust lawes , and certainly unjust lawes from a just Prince lay no band on the conscience or on the man , farre lesse can the promulgation as the promulgation lay any bands on the conscience , the word of a Messenger and Herauld is at the best but a condition , or the approximation of the obliging power to us , but all the obliging power is from the King and the Judge . It is most false then , that these Libertines say , that the word doth not actually oblige , except it be understood , for the understanding , information , and indycement of conscience , doth not adde any actuall obligation to the word that it had not before , it onely is a Reporter , to carry both the word and the actuall obligation to the man ; the Herauld promulgating the law , addes no obligation actuall or potentiall to the law that it had not before , onely it makes an union , in distance , and neare application and conjunction between the actually obliging law , and the understanding knowledge of the person , or subject , who is obliged to keep the law , though it bee true the fire cannot actually burne , but as timber is cast to it , yet the fire hath from its owne nature both potentiall and actuall burning , not from the act of casting the timber in the fire ; nor is this a concludent reason , no man is obliged follow how the true sense of the word against his conscience , though erroneous , ergo , the erroneous conscience doth oblige , or ergo , actuall obligation to obedience is not from the word , but from the conscience ; no more then this is a good consequence , no man is obliged to obey the Law in it selfe , iust contrary to the promulgation of an erring and mistaking Herauld , ergo , the mistaking Heraulds promulgation giveth to the Law actuall obligation over the subject , for it onely followeth , 〈◊〉 we are not to doe contrary to the actuall indic●ment of an erroneous conscience , but not obliged to follow the erroneous conscience , nor are we obliged to follow what our conscience saith is true and good , because , or upon this formall reason and ground , that the conscience saith so , more then we are to beleeve and practise , what the Church or the conscience of others : the Church , the learned and godly say , for we make not the word of the Church the formal object of our faith , but ( thus saith the Lord onely ) because the Church is but a company of men , and so our faith should depend upon men , even though holy and speaking ingenuously what their conscience dictates as true , which is absurd , ergo , by the same reason , what one mans conscience , our owne , or others say , is not the formall object of our faith and practises , for so also our faith should depend on man , not on God . And we say the conscience at its best , is but Regula Regulata not , Regula Regulans , nor ought it to have the throne of God , for God is only Regula Regulans . If it were a rule , it is to bee ruled by God , and his word , yea , as we are to try all things and not beleeve with a blind faith what others say , or their conscience proposeth to themselves and us , as truth , for then we make a Pope of the consciences of men , under the notion of teachers and Church , so we are not to be ruled without trying , and absolutly by our owne conscience , but to try its dictates by the word of God , otherwise wee make a Pope , and a God of our owne conscience .

Some say , as a right informed conscience obliegeth to doe what it dictates , so an erroneous conscience obliegeth to do according to its prescript . Durandus and others saith , ●gat non obligat , it bindeth that yee cannot doe against it , which some call negative obligation , but non obligat , it obliegeth not as a divine rule , Tanner . Jesuit● to 2. in 12. disp. 2. q 4. dub . 2. n. 21. which is positive obligation .

Tannerus saith , A Conscience that invincibly erreth , both bindeth , that we cannot doe against it , and obliegeth that we should not follow it . Which hath truth in the matter of fact , a Judge invincibly ignorant of an accused mans innocency , when two or three witnesses doe sweare hee is guilty , doth lawfully condemne the innocent man , having used all 〈◊〉 diligence to finde out the truth , and not being 〈◊〉 to find it , but this is rather error or ignorance of the fact , than an erronious conscience , for hee proceeds according to the law , with a well-informed conscience , following what the law saith , by the mouth of two or three witnesses shall every thing be established . The erroneous conscience so long as it remaineth , by the law of nature , layeth on an obligation on a man , not to doe against it , Rom. 14. 14. To 〈…〉 the esteemeth any thing to be uncleane , to him it is uncleane , vers. 23. He that doubteth is damned , if he eat , because he eateth not of faith , for whatsoever is not of faith is sinne . So Ambrose , our opinion layeth a law upon us . Gammacheus saith it is a vain distinction of binding and oblieging , Lib. de paradiso opinio nostra nobis legem in ponit . Ph● . Gammacheu . in 12. q. 19. de act● . hum . c. 2. sect. 173. Inter ligationem & obligationem . And that we are oblieged to follow an erroneous consciencesse long as it continueth erroneous , because here ( saith hee ) 〈◊〉 dispute not concerning that which is good , but that which is commanded , But if the conscience dictate that something is to be commanded and to bee done under paine of sinne , and yet we doe i● not , we resist conscience , and so we sin , because the obligation is no mere 〈◊〉 good onely , Malderus 12 q. 19. a●t 5 , ● . dis. 84. but rather to that which is commanded . The Jesuite M●lderus saith the same ; Contientiam erroneam & ligare & oblig●re , because an object materially considered is such , an object by 〈◊〉 , but it is an object per se , kindly when it is proposed by practicall ●●●son , for what is not of faith is sinne , Gal. 5. 3. I testifie to 〈◊〉 one that is circumcised , that hee is debter to doe the whole law .

Answ. There can be no reason , why conscience , because conscience , or because wicked , more obliegeth ; then why Will , because wicked will should obliege , since in every wicked conscience actually drawing men to ill , of either heresie or practise , there is something of wicked Will , and though there were nothing of will , or of the affections in an erroneous conscience , yet since conscience as a knowing faculty is under the law of God , an erroneous conscience must bee a transgressing conscience , and it is a contradiction , that a faculty sinning should obliege to obedience to the law of God , in the same consideration , because it sinneth . But these Schoole-●●●ties doe not obliege us , wee shall bee unwilling in any tearmes to say that God , or , which is all one , the law of nature , layeth on us an obligation to that which is sinfull , or 〈◊〉 if any thinke he is oblieged to be circumcised , sure he must thinke himselfe oblieged to eate the passeover also , and to keepe the whole Ceremoniall law , but that the law of nature obliegeth him either so to thinke , and erroneously beleeve and practise , the whole Ceremoniall Law is another thing . It is true , a doubting conscience , that thinks hee is oblieged by the law to abstaine from eating swines flesh , is either oblieged to eate swines flesh , or not to eate , for to eate , or not eate , are opposed by way of contradiction , but there is no apparent contradiction but admiteth of some qualification , and modification , set the contradiction in an evangelicall sence , as you must , and then it shall be , there be none in the visible Church , but he must either eate in faith , or not eate in faith , he must either bee circumcised in faith , and in a certaine perswasion that circumcision is acceptable to God , or hee must not bee circumcised in faith , &c. For both the Law and Gospell obliege to the action and to all the manner , way , and requisite circumstances of the action , to wit ; that it be done in faith , sincerely for God , in a due manner , &c. Now so wee say ; hee is neither to eate simply , nor not to eate simply , but either to eate in faith , or to abstaine from eating in faith , and without an erring and doubting conscience : and we are not to do upon a supposition , that the conscience stand erroneous , nor hath the erroneous conscience any warrant at all , nor commission from the Sovereigne Lord of conscience , to command you to beleeve you must be circumcised , or upon the supposall of that faith to obliege you to be circumcised , more then any earthly judge hath a warrant from God to command murther or robery ; nor is it a law of nature , or of God that you must do absolutely and without trying what an erroneous conscience indites you to do , under paine of sin , nor is it a sin to resist an eroneous conscience by not doing , or suspending the action , more then it is a sin not to obey an earthly Judge , when he commandeth beside , and contrary to the law of the supreame Law-giver . No wonder they make a Pope of conscience , who make the conscience of the Pope the supream court that obliegeth all men on earth . The reason of this errour is , Papists ( and Libertines joyn with them in this ) dreame hat as God doth command unerringly , & indeclinably , so hte hath communicated to Popes and Heraulds , and to every lawful 〈◊〉 under him , and so to the conscience , that they may ●●errandly , and indeclinably also command , but they should remember when power of commanding comes out of God , the fountain of authority , now it looseth its absolute undeclinablenesse , when it is in conscience , or in any creature , and it is onely conditionall and limited in the streames , whereas it was absolute and soveraigne in the fountaine .

2 In the case of an erroneous conscience standing in its vigorous thing , the question is , both , what is commanded , and what is good , for these two are not contrary , but agree well : for the Lords command to Adam ( eate not of this fruit ) is to Adam the cause why the not eating is good , and the cause of the obligation to what is commanded also , but onely the obligation is ( ad modum facti , non ad factum ) to the ●●●ner of doing , that if we doe , or abstaine , we do it 〈…〉 , in faith , and perswasion without any jarring between the conscience and the object , but there is no obligation to the fact . On the regular way of doing , I am never oblieged to obey God with an erring conscience , or contrary to the inditement of an erring conscience .

3 The material object being sin , and forbidden by the law of God , is an object by accident , even when it is proposed by practicall reason , if that reason be erroneous , and misinformed , as it is in this case , the proposing of practicall reason , doth not make that to bee good or commanded , which of it selfe was neither good nor commanded , but sinfull , it may make it good in the manner of doing , and obliege in the manner of doing , but that is not our question , but whether the practicall judgement and conscience remaining erroneous , doth both ligare , bind and obliege to the fact that is sinfull , that is denied . And though hee that is circumcised upon the supposall of a blind , erring , and Jewish conscience , thinking the law of shaddowes obliegeth when the body Christ is come , he is a debter to doe the whole Law , and to eate the Passeover , to sacrifice at Jerusalem , to keepe the new-Moones , &c. But how is he debter ? He is this way debter , what warrant he hath to be circumcised , he hath the same warrant to keepe the Passeover , to sacrifice , that is , he hath as good reason for to doe all , or is as well obliged upon his false principles he goes on , to keep all the law of ceremonies as to be circumcised , or doe a part onely , but he is erroneously and sinfully made , by himselfe , a debter to the whole Law , but God made him a debter neither to the one , nor to the other , and in Gods Court , though if he be circumcised , he must be circumcised this way , that is , his conscience must dictate that Gods Law still in force commands him so to doe , but this is but a necessity of supposition that falleth upon the manner of the doing , not upon the fact , for no Law of God warranteth him to be circumcised , and no Law of God makes him debter to doe all the rest of the law of ceremonies , he is obliged neither to be circumcised erroneously , nor to abstaine from circumcision erroneously , but to lay aside his erroneous conscience , and to abstaine from circumcision according to the enditement of a well informed conscience .

So we easily answer that ignorant objection of phantasticall Sectaries , Ancient bonds of liberty of Conscience , se. 1. c. 6. p. 26. in needlesse Pamphlets and Queries , smelling of non-sense and selfe-conceit , speaking they know not what : If the sword be used against errours to suppresse them , then must the Magistrate command and compell men of tender consciences to sinne , Though the Magistrate punish false teachers it followeth not that he compels them to sinne against their conscience . and to doe against the light of their conscience ; for what is not of faith , is sinne . And the Spirit himselfe waites and violates not the liberty of the reasonable soule , by superseding the faculties thereof , but approves every truth to the understanding , and moves the will without violence , with a rationall force : Shall man be more zealous for God , then God is for himselfe ? God himselfe doth not force men , but call them to repentance . — If the word ( calling ) be considered , whether will it warrant any further meanes then arguments , perswasions , and intreaties ( make them as forceable us you can ) if you hold the feare of punishment over men , it must be the feare of divine punishment , &c.

Answ. For 1. wee no where teach that the sword is a meanes of converting , but the just vengeance that is inflicted by the Minister of God upon false teachers , as upon other evill doers , so it is not destinated by God for spiritual gaining and reducing of hereticks that may repent , but for judiciall expiation of wrongs done to the flock and Christian society .

2. This poore argument will conclude against all 〈◊〉 of Magistrates , against murtherers , bloody traitors , for the Lawes of the Minister of God , the King forbids the English Jesuit to stab his Prince , and compells him to 〈◊〉 from King-killing , and if this Jesuit abstaine from killing his Sovereigne Lord , and abstain not in faith , but against the light of his Jesuiticall and bloody conscience , which dictates to him , that he is a Protestant Prince and a heretick , and he is obliged in conscience for the advancement of the Catholicke cause to stabbe him , doth the supreme Magistrate compell this Jesuit to sin ? and doth hee force the Jesuits conscience ? for to doe in faith hath place in duties of the second Table , as well as in the first , and men out of conscience and in faith , and moved by the Holy Ghosts gracious actings are to obey all lawfull commands of the Magistrate , as to pay tribute , to abstain from murther , treason , adultery , robbing and stealing , if they be subjects of tender consciences , and why then should the Magistrate compell and force men to these duties which are to be done in faith , and in a spirituall manner ? for sure the Spirit forces them not to doe these in faith , so the command of the Magistrate moveth every Christian to practise , and act of obedience to mens Lawes for conscience sake , and the Spirit moves the whole powers of the soul , both the understanding and the will without violence , with a rationall force , and why should the Magistrate then be more zealous for God , then God is for himselfe ? and all this may be said against all Lawes in the Old Testament , why should the Magistrate compell men against their faith and conscience not to beleeve , not to practise any such seducing wayes , as to say , Come let us goe serve other Gods , Should Moses be more zealous for God , then God is for himselfe ? but the truth is , the Magistrate as the Magistrate doth not meddle with the conscience , not the manner of obedience to Law , whether they be obeyed in faith , or against the light of conscience , that is nothing to him , he commands but the externall actions , preach no heresie , no Familisme , Soci●●nisme under the paine of corporall punishment ; if Pastors obey this charge hypocritically , not in faith , it is their sin , not the Magistrates , he neither commands thus , preach no heresie , in faith and perswasion , nor yet , in no faith , in no perswasion . And Augustine tells us the Donatists objected the same , Augustin contr. Gau●e●ti● n , l. ● c. 24. Et si ficti aliq ●i persever●●● , non utique ●●op er ipsos 〈◊〉 fucra●t colligendi quos viden●●s ver●●e● . God compelleth none , but hath given men freewill to obey him , contr. petil . l. 2. c. 83. Epist , 48. ad vincention , Contr. Gaudenti●● . l. 1. c. 25 Contr. Cresc . l. 3. c. 51. which I often re-minde the Reader of , and the Donatists also said this compulsion makes hypocrites , when they are compelled to goe to heare the word , Augustine answers , Although some that are compelled to beare remain hypocrites and counterfeit , yet for these , such as are sincere , should not have been left ungathered in .

And for that of Gods calling to repentance , Gods way and manner of calling , is no ground why the magistrate should not punish false teachers . he is but an ignorant senselesse man who wrote that booke . The Spirit waits , ( saith hee ) and violates not liberty . If the meaning bee , the Lord is long-suffering and patient , and lets men goe on in their sins , and in his owne time effectually calleth them , this is a senselesse sense , for God waits not on one out of his longanimity and forbearance , lest he should force freewill , for the freewill is ever alike impotent , rebellious and refractory , till God subdue it , if the meaning be ( as another sense it cannot have ) The Spirit waites and violates not liberty , that is , the Spirit waites untill freewill be in a good blood and a congruous disposition to obey , and then the Spirit , for feare of forcing of it , if he should come on it undexterously to worke it against the haire ; catcheth the opportunity when he sees it is not on a straine of rebellion , and in a distemper , and then he drawes the freewill without force ; the man ( I judge ) is innocent and uncapable of this schoolheresie of late Jesuits , who devise a Pelagian congruous calling : and this were nothing to the purpose , and should neither have head nor feet to the matter in hand , for the Spirit who can carry freewill , though most rebelliously distempered his way , is not afraid of freewills contradictorious opposing , but can in every moment subdue freewill without forcing , he never waites on , for such a matter , except there bee a time when freewill is to hard a party for the Spirit to yoake withall ; or when nature or some preparatory grace makes it easier for the Spirit to conquiesse , consent at one time more then another .

2. Gods not forcing of freewill is no rule to the Magistrate not to awe men to abstaine from perverting of soules for fear of the sword , for by the same reason , because Gods Spirit moves the Saints to be subject to every ordinance of 〈◊〉 , Judge , or good Law , for the Lords sake , and for conscience , for hee must obey this , Rom. 13. 5. 1 Pet. 2. 13. and the Spirit compells not in these more then in the others ; so this argument , God must worke faith , give repentance , and make a willing people , ergo , Ancient bonds of liberty of Conscience , s . 1 c. 6. p. 26. the Christian Magistrate cannot with his authority doe it , is all granted . This is but a very rotten rush , a straw , Entbysiasts so argue , God teacheth sufficiently , ergo , the Scriptu●● and ministery of men are not requisite , the discipline of the godly Magistrate cannot ascend so high as to have influence on the conscience and beget faith no more then the preaching of the word by the Ministers of the Gospel without the 〈◊〉 , ergo , the godly Magistrate cannot with the sword keepe the externall man in outward obedience to Gospel-ordinances , it in no sort can can be a good consequence , nor is it good divinity to say with Pelagians and Arminians , that the calling of God extends no further then to arguments , perswasions , intreaties and threatnings , for the calling of God extendeth further then to so much as man can doe , in calling of sinners to repentance , but men can act upon the minde , will , and reasonable soule , by arguments , perswasions , intreaties and threatnings , for all that is done by the Ministery of men . But in effectuall calling ( of which we here speake ) it is certaine , the Lord infuseth a new heart , a new spirit , 〈◊〉 efficaciously to the Son , which is a further and higher 〈◊〉 of omnipotencies , calling and drawing , then all the morall perswasion by arguments , intreaties , and threatnings , performable by men or Angels ; so this man is either an ignorant or a grosse Arminian .

Now from all this , it is easie to expound that character which the Holy Ghost putteth upon the hereticke , Who is the self condemned heretick , Tit. 3. 1. Tit. 3. 10. he is judged or condemned of himselfe , that is , the truth is so clearely opened to him , or he may , if he did not wincke , and shut his eyes , clearely see and beleeve the truth , if he did not knowingly , prudently , and willingly resist the truth , and therefore is condemned by his owne heart .

But Minus Celsus saith , 〈…〉 sect. ● . 1. 13. the words carry a farre other sense , to wit , That by sinning he is the authour of his 〈◊〉 condemnation , because in chusing true Religion , be thinkes he both made a right choice , when he hath chosen a false Religion , being deceived by his owne judgement , he falleth into damnation , which , miserable man , he hath created to himselfe , and in which he chuseth to persist , and therefore is to be esehewed . So it is said , the Jews judged themselves unworthy of eternall life , but knowingly they judged not so of themselves , but they did so behave themselves as if they made themselves unworthy of eternall life . So I beleeve the hereticke is called selfe-condemned , because he doth those things that renders himselfe worthy of damnation . So Castalio , or he is selfe-condemned , that is , he is damned , though there were none to condemne him but himselfe . So Erasmus .

Answ. He is selfe-condemned , who may be condemned by his owne conscience , though for the present the conscience be burnt with a hot iron , and the man will not permit it to summon , accuse , condemne , no lesse then hee who is actually condemned of his conscience , for it is a laudable act , and a naturall vertue of the conscience to give sentence against a heresie when it ought so to doe , as it is a vice of the conscience to be dumbe at heresies ; but if he love the truth , though he cannot actually condemne the heresie , hee is not selfe-condemned .

The hereticke ( saith Celsus ) is an innocent man , and is not such a man as sins against light , nor maliciously , nor with an ill conscience , nor is his end gaine , pleasure , nor an ambitious lusting after a name , hee seeth none of these are attaineable , yea , it is his desire of life eternall , and his ●eale that setteth him on worke , and rather or he dishonour God and deny the knowne truth , and sin against his conscience , he had rather chuse torment , and dye a martyr , and drinke that direfull and bitter cup of death , which was so terrible to Jesus Christ , that it caused him to fall to the earth , sweat blood and water . So he , fol. 14 , 15 , 16. which if it be true , an hereticke is rather an innocent Angell , then a guilty man , condemned of his owne conscience . Yet Minus C●lsus saith here , he behaveth himselfe as one worthy of damnation , and damned , though none but himselfe condemne him , 1 Joh. 3. 20. For if our heart condemne us , God is greater then our heart and knoweth all things . It is like then , an innocent man is condemned , and his company to be eschewed as a pestilent wretched man .

Yet the Arminians say , though discipline is to be exercised on hereticks condemned by themselves , R●monst . vi . di . l. 2. c. 8. Ut heresis naturae potius quam vitium vo untatis sit . yet are they bewitched with A great prejudice — so as heresie is a vice of nature rather then of free-will . And in another place , onely nature , by no fault of heretickes , void of grace , begetteth these errours , and not freewill despising the help of grace ; they are seduced not of their owne accord , but by necessity of nature , L. 11. c. 2. Err●ces istos sola parit natura per nullam ipsoram culpam destituta gratia , non voluntas auxilium gratia aspernata Seducuntur non sponte sua sed naturae necessitate seducunt enim non quia seducere volunt , sed quia non possunt non seducere . for they seduce not because they will seduce , but because they cannot seduce .

It needs not an answer , that they say , the Jews judged themselves unworthy of life eternall , not knowingly , for knowingly they did it , Act. 13. v. 45. they spake against the convincing and enlightning Gospel , contradicting and blaspheming . So ● . 14. 1 , 2. for which sin against the Holy Ghost , Paid turned from them , and preacheth the Gospel to the Gentiles ; yea Minus Celsus will have the Jewes to erre innocently in that malicious fact .

Answ. To forbid marriage and meats , can hardly be arraigned as fundamentall errours , nor the Authours such as must deny the Scriptures to be the word of God , yet they are such as depart from the faith , teach doctrines of devils , speke lyes in hypocrisie , and have their conscience burnt with an hot iron ; and if hereticks be as innocent as their sin , if it be but a fault of nature , as blindnesse from the wombe , or deafnesse , not of will , but of nature , why are they to be rebuked , accused , condemned of their owne conscience ? But they little know the heart of man , who finde not malice , prejudice , pride , desire of glory , to hold up a faction , often gaine and hunger for court to lodge with errours of the minde ; and whereas Libertines say we promote truth with blood , we retort it thus , they promote heresie with the sword , and deny thousands of Atheists , bloody men their way , because the●● purse , the Parliament , the sword , the Army is on their side .

CHAP. XII . Arguments against pretended toleration .

HEnce I proceed to argue thus against this pretended liberty .

1. Every duty of the Christian Magistrate , hath warrant in the Old or New Testament , which exactly teacheth the duty of Ruler and subject , Father and children , Master and servant , &c.

Argument 1.

BUt toleration of many false wayes , Toleration hath no warrant in the word . and the permitting of men to speake lyes in the name of the Lord , and to seduce soules , hath no warrant in the Old or New Testament ▪ ergo , such a toleration is no duty of the Magistrate ; the major is cleare from the perfection of the word of God ; the assumption is proved by a negative argument from the Scripture , it is no where written expresly , or by consequence , to be the duty of the Ruler , therefore it is not his duty to tolerate or permit .

If it be replyed , because it is not holden forth in Scripture to be the Rulers duty to punish men for their conscience , therefore it must be the Rulers duty to tolerate and permit them .

It is answered , the word of God is as perfect in teaching for what sinnes the Ruler should not punish , as for what he should punish , the son for the fathers transgressi●● , should not be punished by the Magistrate , for that i● injustice in men , and he should not punish , except the 〈◊〉 be confessed or proved by the mouth of two witnesses . The 〈◊〉 that was forc●d in the field , and had none to helpe her , 〈◊〉 free of punishment also ; and so is the man that 〈◊〉 hi● brother and hated him ●ot before .

Againe , if those that seduce soules be most hurtfull and pernicious to Christian societies , and those that teach the way of God truely to be usefull , the Ruler must not be newtrall and indifferent , as touching the use of his power toward either ; but as he is for the praise of well-doing by vertue of his office , so must he be an executer of wrath on evill-doers , especially such as hurt Christian societies , whose peace and quiet living in all godlinesse and honesty he is to procure .

Argument II.

THat which inferreth necessarily many Religions , Toleration infer●eth Scepticisme . many faiths , many sundry Gospels in one Christian society , is not of God . But the toleration of all wayes , and many Religions is such ; ergo , this toleration is not of God : The proposition is evident , because there is but one old way , Jer. 6. 16. One Lord , one faith , one baptisme , Eph. 4. 4. One faith once delivered to the Saints , Jud. 3. one truth to be bought , Prov. 23. 23. one Christ , which the Apostles , heard , saw , and handled with their hands , from the beginning , 1 Joh. 1 , 1. One name of Jesus , not any other under heaven by which we may be saved , Act. 4. 12. not Jehovah and Malcom , Zeph. 1. 5. not Jehovah and Baal , 1 King . 18. 21. not the true God , and the Gods of the heathen , the Samaritan mixture , 2 King . 17. 33. (2) And this one way we are to keepe with one heart , Ezek. 11. 19. with one judgement , one minde , one tongue , one shoulder , Act. 4. 32. 2 Cor. 13. 11. Phil. 42. 1 Cor. 1. 10. Zeph. 3. 9. Zach. 4. 9. Being rooted and established in the faith , Col. 2. 7. Not tossed to and fro , nor carried about with every wind of doctrine , Eph. 4. 14. Without wavering , Heb. 13. 9.

For the assumption : That God hath appointed in his revealed will , that every man should serve God as best pleaseth him , and as it seemes good in his owne erronious conscience , and that every man should pervert the soule of his brother , and the Magistrate should put no man to shame for it , is as good as if there were no Magistrate , and that it is against his calling as a Magistrate , is clear , for the Holy Ghost saith , that , Jud. 16. 5. Micah had a house of Gods , and made an Ephod , and a Teraphim , and consecrated one of his sonnes , who became his Priest , was from this , v. 6. In those dayes there was no King in Israel , but every man did that which was right in his owne eyes ; ergo , the Magistrate by his office is to take care that Micah and others serve not God as it seemes good to their owne erroneous conscience , and so , that another follow not another Religion , and a third , another third Religion , as seems good in every mans owne eyes .

2. If the Magistrate restraine not the high places , for which he is rebuked , as some sacrifice at Jerusalem at Gods command ; so the people for the most part sacrifice in the high place through the Princes fault , and then there bee two Religions , and upon the same sinfull indulgence they may multiply groves , and alters according to the number of their Cities : And as there were false Prophets among the people then , so now , who with faire words make merchandise of mens soules , who by the revealed will of God must bee tolerated to 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 ●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 famish● , and incestuous . Ma●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 ; Want of infallibility in the New Testament , no reason for the toleration in the Testament . 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 , Apolo . N●trar . p. 19. 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. 2● . 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 , Toleration is against faith , 〈…〉 in the Scriptures . 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 hypocri●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 , Toleration is against the ministery of the word . both by the Sword , and refuting of gaine-sayers by the word , all rebuking , all avoyding of them , is not of God . But such is this pretended Toleration , ergo , It is not of God , the major is evident of it selfe .

The assumption I thus prove : Therefore the Magistrate should not punish Heretickes , because hee cannot doe it in faith , for he not being infallible , hee cannot certainely and undeniably know that hee punisheth the man for that which is a Heresie , or for that which is a truth , and so while he is plucking up Tares , hee may bee plucking up Wheat , and so he cannot in faith punish him , say they .

But this reason strongly evinceth , according to the way of Libertines , the gaine-saying hereticke is not to bee refuted , nor to bee sharpely rebuked , that he may bee sound in the faith : nor to bee avoided as selfe-condemned , contrary to Titus 1. 11 , 12 , 13. Titus 3. 10. Romans 16. 17. 2 Timoth. 2. 14 , 15. 1 Timoth. 6. 3 , 4. Matth. 22. 29 , 30 , 31 , 32. 1 Cor. 15. 1 , 2 , 3 , 4 , &c. because what ever my Christian Professour doth , as well as the Christian Magistrate , he must doe it in faith , Rom. 14. 23. otherwise 〈◊〉 sinneth .

And it is no lesse sinne ( I speake not of 〈◊〉 - degree● ) to refute , judge , and condemne , rebuke and avoid a brother as a selfe-condemned Hereticke , when it is not evident to the conscience of Pastours , Synods , or any private Christians , who may refute , admonish , and rebuke Heretickes by the word of God , Titus 1. 11 , 12 , 13 , Titus 3. 10. Rom. 16. 17. that hee is an Hereticke , for they may bee reproaching and speaking against such as are sound in the Faith , and Wheat ; not Heretickes and Tares , for ought they know , who have not monopoli●ed the Holy Spirit to themselves onely , more then , these whom they refute , admonish , rebuke and avoid as Heretickes , and so they cannot in Faith more 〈◊〉 the Holy Ghosts charge , and rebuke Heretickes , then the Magistrate can in Faith draw the Sword against them .

Argument VI.

THe father commands the children now in the state of sinne , to learn and heare the judgements and testimonies of God , Gen. 18. 19. Exod. 12. 27. Psal: 78. 3 , 5 , 6. Joel . 1. 2 , 3. and that in order to the rod and bodily punishment , Prov. 13. 24. Prov. 23. 13. With-hold not correction from the child , for if thou beatest him with the rod , he shall not die . 24. Thou shalt beat him with the rod , and shalt deliver his soule from hell . Damnable heresies bring swift destruction , 2 Pet. 2. 1. The fourth command is given to the father of the house , Exod. 20. in order to son , servant , and stranger , to cause them to keep the Sabbath ; which Nehemiah as a father and a ruler practised by the sword , Nehem. 13. 19 , 20 , 21 , 22. And the like Morrally , layeth bands on all Magistrates and Ministers , according to the power of the rod , civill or ecclesiasticall committed to them , Eli a father and a judge dispised God , 1 Sam. 2. 30. in not correcting his sons , for abusing of their priestly power : his sonnes might have pretented conscience that they could not live upon the ordinary allowance for the priest , and that the law of nature might beare them out in their practises ; yea , every man is to take care that he and his house serve the Lord , nor did Joshua as a Magistrate only , chap. 24. 15. but as a master of a house so speake , then must the Prince , the Parliament , the Magistrates say the like , and take care according to their places as fathers of the Common-wealth to doe the same .

Hence we thus argue , Rulers by the fourth command are to see all under them worship God . what ever coercive power to command , threaten , promise , punish , restraine , reward , God hath given to parents , masters of families , teachers , tutors , officers in war , Kings and Princes , is the good gift of God and a tallent to be imployed for the good of soules , and in order to observe the duty of the first Table , every one in order to their station . Because Kings are to bring their glory and honour to the new Jerusalem : it s either Kingly honour and power , which is essentially coactive , or then , it is nothing but that holy rich men that bring their glory to it , Rev. 21. 24. And Kings shall minister to the Church . It is either royall service as Kings , or then no more favour is bestowed on the Church , then if private men ministered to the Church , Esa. 60. ver. 10. And if it be not for the beautifying of the House of God at Jerusalem , in obeying the Law of God , and insticting death , or banishment on the refusers of obedience , as the Persian Monarch did , Ezr. 7. 28. 26 , 27 , 28. it is not glory brought to Jerusalem . But such a coercive power hath the Lord given , as a talent and gift to parents , masters , teachers , tutors , officers , Kings and Princes : as these places evince .

And thus , that which the master of a christian family may doe , that the father of the Common-wealth the King in his place may doe . But the master of a family may and ought to deny , an act of humanity , or hospitality to strangers that are false teachers , who bring another Gospell , 2 John 10. whom he must neither lodge , nor bid God speed : because he brings another Gospel ; which he otherwise owes by the law of nature to a Pagan , and a man not knowne to him , Heb. 13. 1 , 2. Job 31. 32. Gen. 18. 1 , 2 , 3 , 4. chap , 19 , 1 , 2 , 3. The proposition is cleare upon the ground that David as an head of an house , will cut off all lyers , and wicked persons out of his house , as a godly King he will also cut off early from the Church ( called the city of God ) 〈◊〉 wicked doers , Psal. 101. For if every Christian family of New England must refuse lodging to a false teacher , must not the Governour and Judges , who have power to command and regulate acts of hospitality , joyn their civil authority to forbid any master of an house , to lodg such a 〈◊〉 hereticke ? And what is this but the highest degree of banishment ? And if the Christian Magistrate who may in law dispose of Innes and lodging of strangers , for the publique good , should command any to receive such a man 〈◊〉 house , should he not offer violence to the conscience of the master of the house ? And yet if the man were sound in the faith , and should onely seeme a false teacher to the master of the house , the adversaries would say , the godly ruler may command an act of the law of nature , to lodge a 〈◊〉 , who onely upon mistake , and an erronious 〈◊〉 is suspected to be an hereticke , for they say the Ruler may 〈◊〉 his power in duties of the second Table .

3 It appeares that the laws of both Kingdoms ordained English or Scotish seminary priests , or Jesuits that come to either Kingdome to seduce men to the Romish faith , to be hanged , to have better ground in the word of God , 2 Jo. 10. and which forbids any under paine of death to lodge such then the twelfth proposall for peace , Proposals of the Army under Sir Tho. Fairfax 12. p 10 that licenceth Jesuits and Preists and so commandeth Protestants to lodge such , if they disturbe not the peace of the Kingdome , though they leade millions of soules to hell . For upon this proposal , suppose al England were truly godly , the King might command the just contrary to what the Apostle John exhorts , if he follow the consciences of the new Army .

CHAP. XIII . Magistracy and perpetuall Lawes in the old Testament warrant the civill coercing of false Prophets .

Argument VII .

WHat the Patriarkes , Rulers , as Rulers , not as tipicall Rulers punished false teachers with the sword . and Godly Princes of Israel and Judah were obliged to doe , as Rulers and Princes , and not as such Rulers who were priviledged types of Christ , that all Kings and Rulers under the new testament are obliged to doe . For quod convenit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 what agreeth to Kings as such , and to Rulers as such , agreeth to all Kings , and to all Rulers .

But Patriarkes and Godly Princes , as Rulers commanded the putting away of strange Gods , as Jacob , Gen. 35. 2 , 3 , 4. did , and the worship of the true God : as Abraham , Gen. 18. He being a Prince within himselfe . So repenting Manasses , 2 Chron. 33. 15 , 16. removed strange Gods , and new A●ers . Asa removed Idolatry and Queen-mother for her Idolatry , 2 Chron. 14. renewed the Covenant , and commanded that who soever should not seeke the Lord God of Israel , should be put to death whether small or great , whether man or women : 〈◊〉 is commanded , because he tooke away the high 〈◊〉 , and the groves , as other godly Kings are blemished for not removing of them , 2 Chro. 19. 4. Neverthelesse there are good things found in thee , saith the Prophet , Jehu . Hezekiah removed the high places , the images , groves , brazen Serpent , restored the Passeover , worship , Priests . And Josiah destroyed the high places , groves , carved , and molten Images , Idols , and Altars of Baal●m , the horses dedicated to the Sunne , houses of the Sodomites , Topheth , Baals Priests , 2 Chro. 34. Now that they did this as Princes , not as priviledged types of Christ , and that God requires this at the hands of king Charles , when God shall establish him in his Throne , to take order with Arrians , Socinians , Antitrinitarians , Familists , 〈◊〉 , Anabaptists , Seekers , &c. is evident .

1. Typicalnesse did not priviledge all the Kings of Judah and Israel to compell the conscience , and punish false teachers , as Libertines say . Their assertion , that all the Judges and Kings , were types of Christ , even Jeroboam , Jehu , Ahab , and the vilest of them is said , not proved . 2. That typicalnesse invested all these Kings with a power over the conscience , 2. to convert men to God with a sword of steele . 3. To punish Idolaters , whereas they had none , if they had wanted this typicalnesse , the contrary being evident in Cyrus , Artaxerxes , Darius . 4. That this typicalnesse made Jeroboam , Ahab , and such who sold themselves to wickednesse , infallible to judge who were true Prophets , and reward them , and who were seducers , to put them to death , the contrary of which is cleare in Ahab , and men of his stamp . 5. Wee require any ground from the word that they were types of Christ . 6. That the typicalnesse of the land made the head , the King , a type of Christ , and not all the inhabitants types also . 7. That the typicalnesse of the land made the King head of the Church , and yet he might not offer incense , but hee must be strucken with leprosie as King Vzzah was . 9. That Church and State was one . 10. That the King was supreme Church-Judge above the Priests that handle the Law , and over both judicatures of Church and State , ( 11. ) That they were all Prophets , and by an extraordinary typicall power removed the high places , killed Baals Priests ; all which phancies taken for granted lyeth between them and this , That Princes now have nothing to doe with Christ and Religion more then Indians .

2. That they did this as Princes of common equity by the law of Nature ; I prove 1. Darius who was undeniably no type of Christ to his great commendation makes a Law , Ezra 6. 11. I have made a decree that whosoever shall alter this word , let timber be pulled from his house , and being set up , let him bee hanged thereon , and let his house bee made a dunghill for this ; and this is commended by the Holy Ghost , v. 14. They prospered through the prophesying of Haggai , &c. according to the Commandement of the God of Israel , and according to the commandement of Cyrus and Darius , and Artaxerxes King of Persia . And Ezra chap. 7. Artaxerxes saith v. 26. Whosoever will not doe the law of thy God , and the law of the King ( injoyning obedience thereunto ) Let judgement be executed speedily upon him , whether it be unto death , or unto banishment , or to confiscation of goods , or to imprisonment . And Artaxerxes was no type of Christ , yet Ezra addeth in the next verse , 27. Blessed be the Lord God of our Fathers , which hath put such a thing as this in the heart of the King , to beautifie the house of the Lord at Jerusalem . If it stand good that patrons of liberty say , he was not to blesse God for this , he had cause to mourne , that the heathen King being no type of Christ , should intermeddle with that which belonged not to him , to straine the tender consciences of men , and to force Religion upon them with the sword ; for chap. 10. v. 7 , 8. this is set downe as a blessed decree which brought on an Assembly , for putting away strange wives . The like is clear in the decree of Darius , Daniel 6. for worshipping the God of Daniel , and of the King of Niniveb , for a generall fast , Jon. 3. and Nebuchandnezar , Dan. 3. 28 , 29.

3. How typicalnesse priviledgeth men to such and such actions , how not . Typicalnesse sometime may be ground of doing what is extraordinary , as Sampson killed himselfe and his enemies , which he could not have done in ordinary , but he was in it a type of Christ , who slew more in his death , ( and that most voluntary , Joh. 10. 18. ) then in his life . And Solomon as a type married the daughter of the King of Aegypt , typifying Christ , who joyned himselfe in marriage with the Church of the Gentiles ▪ but it is no good consequence , the Kings of Judah being types did punish Idolaters , therefore 〈◊〉 ●●nishing of Idolaters was extraordinary . For 〈…〉 the Ammonites and Philistimes , and so did Joshua the 〈◊〉 as types of Christ , who subdueth all our spirituall 〈◊〉 , and makes the Gentiles his willing subjects , but it followeth not that therefore Christian Kings may not 〈◊〉 Joshua and David in making warre with Nations that come against them in battell , as these did against the people of Israel , Josh. 11. 26 , 27. Ps. 2. 1 , 2 , 3 , 4 , 5. For sometime the ground of typicall actions is morall , as Josephs brethren bowed to him by vertue of the fifth Commandement , because Joseph was a Prince second to the King , yet both ●ee and they were types , for these that despised and sold Christ bowed to him ; sometimes the ground of typicall actions is an extraordinary impulsion , and then they binde not to imitation , as a man may not kill himselfe , that he may kill his enemies , to follow Sampson ; in that extraordinary motion of the Spirit , in which he was a type of Christ . But if there be no more but naked typicalnesse in the Kings of Israel and Judah in punishing Idolaters , except they did it by extraordinary impulsion , which cannot be proved , it concludes nothing against us .

Argument VIII .

WEE argue from examples of Seducers , Seducers punished by bodily death . who have been punished with bodily death or otherwise : As at the command of Moses the Prince , three thousand were slaine , Exod. 32. 26 , 27 , 28. for worshipping the golden Calfe , that God might that day bestow a blessing on them , 29. and Moses might make atonement for them , vers. 30. Numb . 25. Moses commands all the heads of the people to be hanged before the 〈◊〉 , that the fierce anger of the Lord may be turned away from Israel , because they were joyned to Baal-peor , and the sacrifice of the Gods of Moah , 1 , 2 , 3 , 4. Phineas in his zeale turned away the 〈◊〉 of God in that he thrust through Zimri in the act of uncleannesse with Corby a Medianitish woman . And 〈…〉 slay the Priests of Baal , with the sword . And Paul 〈◊〉 Elimas the Sorcerer with blindnesse , because he laboured to pervert Sergius Pa●lus the deputy , from the faith , Act. 13. 8 , 9 , 10. the sonne of the Israelitish woman , whose father was an Egyptian , while he did strive with a man of Israell and so in passion and malice toward the man , as would appeare , cursed God , was stoned to death , and a law was made on it against the blasphemer , Levit. 24. 10 , 11 , 12 , 13 , 14. which is , Punishing of Idolators and blasphemers of the law of nature . ver. 15 , 16. Whosoever curseth his God shall beare his sin , 16. And whosoever blasphemeth the name of the Lord hee shall surely be put to death ; and all the congregation shall certainly stone him , as well the stranger as hee that is borne in the land , when her blasphemeth the name of the Lord shall be put to death : there be two things here to me that proveth this was no judiciall temporary law binding Israel onely .

1 His God , Holdeth forth , that nature abhorreth , and the sum of the first command written in the heart is , hee that curseth his maker whom he is to blesse , love , and serve with all his heart , should dye .

2 This law obliegeth the stranger , and any heathen to be put to death , if hee should blaspheme God , saith it is the law of nature , and obliegeth us under the New Testament as being the first and highest sin that nature crieth shame , and woe upon ; and wee are to conceive it was a lawfull warre attempted by the ten tribes to goe against the tribe of Ruben , Gad and the halfe of Manassah , Josh . 10. 11 , 12. &c. to 34. because they set up a new Alter to worship ( as their brethren conceived ) which if true , certainly was a cleare apostacy from the God of Israel . That Joshua destroyed the Canaanites for their Idolatry , Josh . 6. 21 ; 22. chap. 20 , &c. I confesse will not warrant us to make warre , and destroy with the sword , all the Indians , and Idolaters on earth , and to compell them to worship the true God in the Mediator Christ , without preaching first the gospell to them ▪ Nor can it warrant us to kil every ignorant blinded Papist with the sword , nor can wee deny , but what Elias and Paul did against false teachers , was by extraordinary impulsion , because the ordinary Magistrate would not , as 〈◊〉 and Jezebell , and could not , through ignorance of the gospell punish perverters of the truth : but sure these examples prove corporal , and sometimes capitall , punishment ought by the Magistrate to be inflicted on all blasphemers , on all ringleaders of Idolatry and false worship , as Exod. 32. They forced Aaron to make the calfe , and Levit. 25. they were heads , rulers , and cheife offenders that were hanged , the manner of the punishment may bee exemplary and determined of God , for the example of after ages , whither by death , for simple heresie in one seduced , which was no ring-leader , ( which I finde hath not been done by God , in the old or new Testament ) but seducers and ring-leaders by the law , such as cease not to subvert the faith of others should dye , yet these examples clearly hold forth so much of the law of nature as bodily punishment , according to the measure of the offence is due : otherwise if Christ have freed false teachers from all punishment external , or that may be thought to worke any otherwise then by meer spirituall instructing in all meeknesse , then by the liberty purchased by Christ they are freed from shame and reproach , for shame and the publicknesse of suffering is an external punishment , and is another meanes , besides meek instructing , as is clear from Judg. 8. 7. and from Souls calling Jonathan the sonne of a rebellious woman , in which he handled him shamefully , 1 Sam. 20. 34. Isa. 50. 6. Luk. 14. 9. Yea , by this way of Libertines , false teachers are not to bee rebuked , nor avoyded , that they may be ashamed , Paul may not upbraid the Cretians , and call them idle bellies , and lyars , that they may be sound in the faith : for that must be contrary to the liberty , wherewith Christ hath made them free . And a bodily punishment may be extraordinary in regard of the manner of doing , when done by miracle , and fire brought from heaven , and in regard of the persons that inflict it , How wars that are extraordinary in the manner , and in some particular acts may be and are in the substance of the acts ordinary rules oblieg●ng us . as that which Phineas did being Priest , and Elias being a Prophet , and Paul being an Apostle , when the Magistrate will not do his part ; and yet the punishment in the 〈◊〉 and substance , may be according to an ordinary law of God that bindes us : Paul strikes Elimas with blindnesse ; it is no rule for Ministers to do the like to false teachers ; but it is the rule for him that beares the sword , to inflict bodily punishment upon perverters of the Gospell , if this 〈◊〉 not , Joshua's warres with the Canaanits that were according to a morall and perpetuall rule of justice , and bindes us , Josh. 11. 26 , 27. should not binde us to lawfull defensive warres in the like case , contrary to the law of nature , Josh. 11. 26 , 27. because Joshua in these warres did many things extraordinarily , and killed all the cattle and women with childe , which we are not to doe . The answer of many is , These were extraordinary , ergo , they binde not us . Is no answer , they were extraordinary in the manner , not in the substance and nature of the punishment , in which the course of justice warrants us , as a rule flowing from the Law of nature , though the manner and extraordinary accidents are before us , as no oblieging law , upon the same ground many argue ; the Apostles , who were immediately inspired , give out synodicall decrees , Acts 15. therefore Elders that are not infallible , may not give decrees according to the word of truth . Yea ( say we ) neither should this be a good consequence , the Prophets , and immediately inspired Apostles preached and prophesied the will of God as the Lord taught them . Ergo , Minister , now , though not immediately inspired may not preach the mind of God according to the proportion of faith , for we thinke the consequence is most strong , according to the word , wee are to follow the Prophets and Apostles in that , in which they followed the law of nature , which is , that every Ambassador relate faithfully his Princes will , though some have ordinary gifts , some extraordinary and rare gifts in relating the same embassage : So it is no good consequence , some by extraordinary warrant did punish evill doers , ergo , the ordinary Magistrate hath not therefore power to punish such evill doers .

Argument IX .

THE expresse law of God , The Law of God warranted by the Law teacheth that false teachers and hereticks are to be punished with the sword . and of nature written in the heart of al , proveth that the seducer should die , Deut. 13. If a Prophet or a Dreamer arise , and say , let us goe after other Gods , he shall be put to death .

That is no temporary law oblieging the Jewes only , the Text sayth .

1 Let us goe ( saith the Dreamer ) after other Gods is 〈◊〉 them , this ●in is against the first command , and that im●aculate principle of nature , graven in the heart of man , That there is one onely true God , and he onely to be served .

2 It is against the love of God , ver. 2. The Lord tryeth you whether you love the Lord your God : if he be God our love is due to him .

3 It is against the fear of God , v. 4. Ye shall fear him : if he be God , he is omnipotent , infinitely great and dreadfull , therefore by the light of nature to be feared . And 5. cleaved to as the onely happinesse of men . Adde to these , that it is a morall transgression , if Magistracy , and lawfull revenging of violence and unjustice by the Minister of God , and Government against highest soule-oppression , be a naturall Remedy , not a temporary positive salve ( as undoubtedly it is ) then sure he that seduces so , should dye .

1. He speakes aversion and turning away from God , and that is hell and the extremity of miseries .

2. He thrusts thee out of the way , v. 5. a word of violence .

Then 3. he is evill and destructive to the society of men , which the Magistrate by his office should defend , v. 5. So shalt thou put away the evill from the midst of thee .

4. He seeks to thrust thee from the Lord thy God , that brought thee out of the Land of Aegypt . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to remove from God , as from an unclean and cursed thing , and it expresseth excommunication , and then to thrust men away from the Lord in Covenant with us , that can save from the greatest of miseries , must be the highest of injuries , and if the Lord proved a publicke avenger against the highest wrongs that can be done in a society ( as he doth ) then certainly against this .

5. It is a wrong that God would have all Israel to feare , a wickednesse that strikes at the root of society . 11. And all Israel shall heare and feare , and doe no more any such wickednesse as this among you . And v. 13. such are children of Beliel , they make all things and persons cursed they come among , and bring on the land , the fierce anger of the Lord , v. 17. the int●●●secall worke and end of the Magistrate is to avenge evill doing , and so to remove the fierce anger of the Lord from a land , that the people may feare and not do any such wickednesse , as is cleare , Deut. 13. 10. 11. Exod. 32. 29. 30. Deut. 19. 20. Rom. 13. 3 , 4 , 5. 1 Pet. 2. 14. Now the false Prophet is such as brings on all these evills , and therefore if Magistrates stand under the new Testament , and if there be such a sin now as thrusting away people from the Lord who hath , in Christ , delivered us from a greater bondage then that of Aegypt , this must be a perpetuall Law .

Deut. The law Deut. 17. 2 , 3. for punishing of Idolaters . 17. 2. If there ●e found any among you within any of thy gates which the Lord thy God giveth thee , man or woman , that hath wrought wickednesse in the sight of the Lord in transgressing his Covenant , and hath gone and served other Gods and worshipped them , either the Sunne or the Moone , or any of the hoast of heaven , which I have not commanded . 4. And it be told thee , and thou hast heard of it , and the thing certaine that such abomination is wrought in Israel . 5. Then shalt thou bring forth that man or that woman which hath committed that wicked thing unto thy gates , even that man and that woman , and shall stone them with stones till they dye . 6. At the mouth of two witnesses or three witnesses , shall he that is worthy of death bee put to death .

Hence not simple Idolaters , nor all the Nations round about , nor all the Papists , that are educated in Idolatry , by this Law shall be put to death , but such as are within the gates of Israel . 2. In Covenant with God . 3. It is wrought in Israel , and so Apostates to Judaisme , to strange Gods are to be punished ; so we teach not that Nations are to be converted by the sword , or that the Idolatry of Indians , the blasphemy of Jews , There was no consulting with the or●cle who should be put to death for his conscience in the old Testament , but an ordinary way of trying such evill do●rs by judicial proceeding and hearing of witnesses . is a sufficient ground to make warre against them , and cut them off with the sword .

2. Apostates turning to false Gods , were by a written law judged . There is no consulting of an Oracle by urim and th●●mim here , as Libertines say , but just as the murtherer is to be judged under the New Testament , if it be told thee , the people or the Judge , and thou hast ●eard of it . v. 6. Vnder two witnesses , hee shall be convinced . It were a vaine thing to goe and seek witnesses , and follow reports and hear-sayes , if they had an immediate Oracle to informe the Judge and say , Here the Idolatry , there the Idolater , binde him and lead him away to death , ( as some Patrons of Liberty plead ) we read not any such conjecture .

3 He is not persecuted for opinions , Because be cannot c●me up to that measure of light in judgement that other Saints attain unto , but he is put to death for an externall act of Idolatry , that is seen , heard , proved by two witnesses . and for externall abomination wrought in Israel , v. 5 , 6. the Lord never puts a Judge to prove opinions , that remain within the walls of the heart , and are things of the minde , by witnesses , nor is the end of putting to death to force , beat , or cudgell him to the sound faith , with the sword , but to be avenged on hi● sin , to remove evill , to save the Israel of God from infection .

4 It is not single Idolatry that is his death , The end of punishing of false teachers with the sword is not their conversion to God ( Ministeis of the Gospell onely labour in that field ) but the not perverting of soules and disturbing the safety of humain societies . but his Idolatry in seducing others by word or example , he work● such abomination in Israel , v. 4. in the Church of God , which tendeth to seduce others .

Deut. 18. 18. I will raise them up a Prophet from among their brethren like unto thee , that is , Christ Act. 3. 22. so the Holy Ghost in the Apostles expounds it . And he adds ver. ●0 . But the Prophet that shall presume ( he must mean in the time of the Messiah , when the true Prophet shall rise ) to speak a word in my name , which I have not commanded him to speak , or that shall speak in the name of other gods , even that Prophet shall die . It is a prophecy of a New Testament Law , because many were to come in Christs name , and say , Loe I am Christ , as many now doe , so Zach. 13. 1 , 2 , 3 , 4.

Levit. Sacrificing of children to Molech punished with death by God● Law , not as murther but as spiritual whordome . 20. 2. Whosoever of the children of Israel , or of the strangers that sojourn in Israel , that giveth any of his seed to Molech , 〈◊〉 shall surely be put to death . This Law , if it did lye upon the strangers and heathen , then ; it was not judiciall , but it must lye on us Gentiles , now ; Who can free us from it ?

Object . But he was put to death not for false worship , but for ●●rthering of his Son .

Answ. No Law of God or men , can judge that murther , which is done without hatred to the party murthered , as is clear Deut. 19. 11 , 12 , 13. chap. 4. 42. chap. 19. 4. but here , the dearer their sons were to them , they the rather offe●ed them to their God .

● . The Text gives no reason why such should be put to death for murther , but for false worship , against the first Table , Ver. 3. He defiles my Sanctuary , be prophanes my holy name , ver. 5. the Magistrate must kill such a seducer , for he commits whoredom with Molech .

CHAP. XIV . Cavils against coercive judiciall Laws , for punishing false prophets in the Old Testament removed .

THE first common Answer made to all these , is : That these were judiciall and Old Testament Laws , when God dealt more strict●y with the Jews , and hedged them in with severer laws , penalties , and a greater measure of bondage , then now under the meek and gentle reign of the Messiah . Laws punishing false teachers were morall , not temporary and pedagogicall ▪

Answ. More severity , and a stricter tutory to be over the Church in non-age , and under Pedagogie , we grant , Gal. 4. 1 , 2 , 3. But that is in regard of Ceremoniall hedges , laws , and dayes , but it is to begge the question , to say that morall transgressions are destructive , if not more , to Christian societies now as then , such as blasphemy , idolatry , heresie , that were punished with the sword then , must now be more loosed from all bodily punishment in any kind , then murther , sorcery , adultery , perjury . For the comparison of a milder Government under Jesus , then under Moses , cannot stand in fencing some moral transgressions utterly from the sword , and in leaving others lesse weighty , under as bloody punishments as ever they were . When no reason from the word of truth , can be given , why the murtherer should dye by the sword , now and then , but blasphemy , and offering the sons to Molech , as the Indians doe now , was then by the law of Nature , a dis-worship , or a false worship , punishable in Jews and heathen , but now it is not in any punishable by the sword at all . 2. The sword did not force the conscience of any then , more than now , nor could it cudgell an Idolater , or a blasphemer , into the sound faith then , more then now , and weapons of the Prophets in the Old Testament , as well as the Apostles in the New , were not carnall but spirituall , and mighty through God . Prophets , as Prophets , no more used the sword against mens consciences of old , than Christ , his Apostles , and Ministers doe now , Mat. 28. 19 , 20. And as Christ saith now , preach the Gospel , but kill none , use neither staffe nor sword , nor miraculous power to destroy hereticks , or burn Samaria , so he said to his Prophets , speake my word to Israel and Judah and the Nations , to Ninive and others , but kill none , and use the sword against none of the rebellious who will not heare , that they may bee converted . Yet hee commanded the Magistrate to use the sword against the seduceing Prophet , nor can the Libertines shew us of a Ceremoniall death inflicted for the transgression of a morall law , which transgression is now made free from all bodily punishment , indeed the man that refused to raise up seed to his brother was put to shame by the law , and we are freed from both the law , and the penalty thereof , and the man that gathered sticks on the Sabbath was put to death by an answer from Gods mouth , but the breach of the holy Sabbath instituted before the fall is no Ceremoniall transgression , nor doe we thinke that every violation of the Sabbath was punished by death , but that the Magistrate , Power of Fathers and Masters in the ●ourth command coercive . Masters and Fathers , are not to punish with bodily coercive power the transgressours of the fourth command , is most false . For what the Magistrate commands the Subject , the Master the servant , the Father the sons , and which they have warrant from the Morall law to command in these relations , that they command in order to the sword and rodde , if their commandements find no other welcome but rebellion , for the power of Magistrate , and Master , yea , and of the Father now in the state of sin is essentially coercive ; they may compell their inferiours by strong hand , either to doe or suffer the will of God , which is sufficient to prove our poynt . Though it be true , some morall transgressions Moses punished with death , as Sabbath-breaking , it followeth not therefore the godly Prince may now punish it with death , but it followes not therefore , such transgressors are made free , through Christ of all bodily punishment , as Libertines inferre , for though the temporarines of the punishment be only in the measure of punishment , yet not in the punishment it selfe .

2 We desire a reason why the gentlenesse of the sonne of Gods government should free the blasphemer , and the soul-murtherer , from sadder , yea from all bodily punishment , and not free him that destroyes the body also . Or how all the Sons of Levi saw by an immediate oracle that all that had worshipped the golden Calfe , Exod. 32. had done it with such high presumption , as made that Idolatry worthy of death , which otherwise was not worthy of death ; and it is cleare the charge was without exception , v. 27. slay every man his brother , and every man his companion , and every man his neighbour . And the like I say of all that joyned to Baal-peor . And when Asa compelled so many thousands both of Judah and Israel to sweare a Covenant , and that they should be put to death , that would not seeke the Lord , 2 Chro. 15. whether Asa and all the under-Judges ( for Asa in his owne person could not doe it ) had a deputed dominion over the consciences to force them , and whether he consulted the oracle to know who sought not the Lord , and refused the Covenant out of meere weaknesse , as not being able to see how Asa , who was no Prophet , and a Prince for eminency of conversing with God farre inferior to Moses , was not a little wide , in pretended zeale , to urge the Law with an oath , and no lesse then death on the refusers to seeke God and the breakers of the Covenant .

Nor could Asa see and know infallibly how out of heart-obstinacy , or how out of sinlesse , and faultlesse innocency refused the Covenant . And Asa could not compell men to take the Covenant , and professe seeking of the Lord against their judgements and consciences , which the thirteenth Proposall of the Army does condemne , And yet 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 , Compelling to hypocrisie for feare of shame and reproaches , as guilty as compelling men w●●h the sword not to publish heresies , nor seduce others . 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 , Blasphemers and Idolaters never were judged to dye , by consulting with the immediate oracle of God , as Joh. Goodwin imagineth Hagiomast●x . Sect. 34 , 35 , 36 , 37. 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 wha●●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 f●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 ●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 ●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 pu●●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 controversie● , 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 Je●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. 4● . ) 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 of Reformation and the standing of the Covenant and treaties betweene the Kingdomes , We have as 〈◊〉 a wo●● , the Scripture , as immediate consulting with the oracle of God . or shall they not remove till peace and truth be established in both Kingdomes because if they remove , the English Army may say , they undertooke the war not for Religion , but to make a conqueste in England for the liberty of the Subject , and sweare the Covenant in a sense . The Army under Sir Thomas Fairfax may say , that they did fight all this time for liberty of conscience , against both Prelaticall and Presbyteriall thraldome of the consciences of the free born English , and therefore though the Parliament command them to di●band , they must have liberty of conscience up , the Covenant downe , and have a perpetuall standing Army , &c. For in war , peace , pursuing or forbearing , in marching from one Kingdome to another , in making treaties and Covenants with other Nations , they were to consult with the oracle and immediatly inspired Prophets , the opportunity wherof we have not , and so we have no be●ter warrant for all these , for peace and war , then for killing of blasphemers , who are known to God onely by this reason , and that is no warrant at all .

5. This is to say , there was faith , certainty , and infallibility , clearnesse , light , and more knowledge of God under the Jewes twilight , law darknesse of ceremonies , then we have , and now since oracles ceased , Sceptismes , conjectures , doubtings , blinde , and loose uncertainties is all ou● faith , contrary to that the Scripture saith , the Jewes for all their oracles were in the darke , and now day springs from on h●gh and visi●s us , and gives light to them that sits in darknesse , Luke . 1. 77 , 78 , 79. And now the earth shall be full of the knowledge of the Lord as the sea is full of waters , Esa. 11. 9. And we have a more sure word of Prophesie , the Scriptures , yea surer then the Fathers voyce from heaven , which was an immediate oracle indeed , 2 Per. 1. 17 , 18 , 19 ▪ 20 , 21. And the least of the Kingdome of God note , is greater then the Baptist the greatest of Prophets , Matth. 11. 11. If this satisfie not , see Esa. 54. 11 , 12. Jer. 31 , 31 , 32 , 33 , 34. Esa. 30. 26. Joel 2. 28 , 29. Act. 2. 10 , 17 , 18 , 19. Col. 2. 2 , 3 , 5. 2 Cor. 3. 14 , 15 , 16 , 17 , 18.

6. The argument that we cannot punish under the New Testament , because the Magistrates and Ministers , and Synods who condemne here●ies , errors , schismes , blasphemie , are not infallible , and they know not but they may plucke up wheat instead of tares , and take away the life of elect men who might ●ive and be converted , is of no weight , for then the Iudge should not take the li●e of a murtherer , adulterer , the most bloody robber or paricide , ( the Libertines , teach and practice the contrary ) ▪ for must the Judge read in the Lambs booke , whether the man be inrolled therein as an elect , before he passe sentence on him in a Councell of warre , for fellony , robbery , poligamy , &c ,

2. It is most strong against admonishing , rebuking and warning one another . Want of infallibility should exclude all Judges to judg , ●ast●rs to preach on write , Synods to advise because we cannot doe these with Propheticall infallibility . I may condemne the innocent in these , because I am not infallible ; it is against preaching , beleeving , writing of books of Divinity , making warre , peace , borrowing , lending , buying , selling , in all these I am oblieged to do upon certaine perswasion of faith , that what I doe is lawfull , else I sinne , Rom. 14. 23. and the word of God the most sure oracle to us must be my rule . Now I may no more venture on the least sinne , then a Christian Prince may condemne to death an Idolater , and a blasphemer , who is a sound beleever , which is a greater sinne , if I be not cleare as if an immediate oracle were speaking from heaven , as Libertines say , and the argument must bee thus , what we cannot do with as great infallibility of not erring , as the Priest that immediately consulted the oracle , or the Prophet immediately inspired , that we cannot do lawfully . But the Christian Prince under the New Testament cannot with such infallibility punish Idolaters , Blasphemers , or any otherwise , ergo , The proposition is false , for certaine knowledge is sufficient , for the Holy Ghost would never bid us admonish , and after admonition avoid an hereticke , as Tit. 3. 10. nor would our Saviour bid us beware of men , of false teachers , and false Christs , and avoid them , and believe them not , and try them by their workes , and search the Scriptures , and examine their doctrine , nor would the Lord bid us try the Spirits , and try the Antichrist , and eate not with Idolaters as he doth , Matth. 24. 23 , 24 , 25. Joh. 5. 39. Rem . 16 , 17 , 18. 1 Joh. 5. 1. 1 Cor. 5. 11. If he laid this ground of Libertines , heart-obstinacy , only legible to God , and knowable ●s none but to infallible Spirits , makes an hereticke and a false Christ before men , yet you are to admonish and eschew him , this is as much , as if the Lord should say , If any man have such an opinion and heart-thought never manifested to men or Angel , that knew whether the number of the starres were oddes or equall , admonish such a man and avoid him , and bid him not God speed , neither receive him into your house . Yea , so no Minister of the Gospell should preach to his flocke fundamentall Gospell truths , because hee is not infallible , and hee may teach fundamentall lyes for truths .

Againe , the assumption is false , for the certainty a beleever hath , is thus farre infallible ( which is enough ) that he is perswaded of the truth of it , and may boldly and in faith seal it with his blood . Nor should Libertines suffer for such truths as they hold for truths , to wit , that the Christian Magistrate hath nothing to do with Religion , nor is he warranted now to use the sword against false teachers ; nor Presbytery is the way of Christ , but Socinianisme , Familisme , Antinomini●me , are the only true way , because they will not say they themselves are in beleeving , teaching or suffering for these truths infallible . But the danger is not so in beleeving truth or a false opinion for another , or for a true opinion , as in taking a mans life , when yee are not certainly perswaded by the Law of God , hee ought to dye .

Answ. That is no matter of greater or lesse great danger . It is sinne in the Pharisees in heart and word of month to condemne the Lords Disciples of breach of Sabbath , when they are innocent , as to kill them for Sabbath-breach when they are innocent , Matth. 12. 7. the one is a greater sinne , the other lesse ; but if wee may not venture on a greater sinne of shedding innocent blood because of want of infallibility , neither is it lawfull to venture upon the least sinne , because of the want of that same infallibility , nor is an infallible and immediate oracle our onely rule in judgeing the blasphemer . Suppose a man should wilfully professe there is no God , and raile against such as say there is a God , as our Atheisticall age wanteth not a Caliguala , and an Anaxagoras , and the like now , if the Parliament should punish such a limb of hell . The thirteenth Proposall of the Army will say the Parliament forces this man to sinne , and to beleeve and professe a truth against his judgement and conscience ; and upon this ground , for wee know not infallibly such a man to be a damned Atheist .

The 4 Answer to annull all these Lawes in the Old Testament is , this punishment was bodily , afflictive , carnall and so typicall and prefigurative of those greater and more spirituall evils under the Gospell , to wit , of eternall damnation . As the land was a type of heaven , so to bee cut off , by death , out of that land was typicall .

Answer , Had the Jewes no spirituall censures then , as debarring from the Passeover , the excluding of the uncircumcised , and uncleane from the Congregation of the Lord ?

2 Was not the cutting off of the murtherer out of that good land , as typicall as the cutting off of the blasphemer ?

3 Is there any bodily punishment , but it is carnall and afflictive ? I trow none .

4 Is punishment , and cutting off from the Church by death typicall , because bodily ? Then the avenging of 〈◊〉 doers under the New Testament must be typicall , and is many hangings and headings of evill doers , as many types under the New Testament . If the punishment was typical , because in such a way bodily , as exclusion from a typicall land . Then , 1. How is not the killing of the murtherer typicall ? 2. Give us a warrant for this , because we may not , at our pleasure , phancy types where the word gives no ground for them , otherwise we shall with Anabaptists turne all the Old Testament : and whole scripture into types upon our owne imagination . 3. How shall violent death ●ypi●●e damnation and hel , that was existent then , and not a thing to come , and that because it was the cutting off of the blasphemer , not of the murtherer ?

5 But say they were types , as crucifying and hanging on a tree was , Deut. 21. 23. of Christs crucifying Gal. 3. 10. What ? shall it follow , that robbers and murtherers , 〈◊〉 as Barra●●s , may not under the New Testament be 〈◊〉 ? Yea , and by this argument , nor may any bodily punishment be inflicted on robbers , more then false teachers may b●● killed or incurre any bodily punishment , for that were ( ●●y Libertines ) to rip up the grave of Moses , because undoubtedly crucifying was a typicall death , Gal. 3. 10 ▪ ●9 . 〈…〉 ●ut it is knowne there were two forts of typicall things in the old Testament . 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 . 1. Some that were meerly typicall and had no use but in divine worship , as sacrificing Bullocks and Lambs to God , other things were so typicall that they had both a naturall and civill use , at eating of manna when yee are hungry , drinking water in the wilderne●se , living in the holy land ; the former typicall things are utterly ceased , and it were impious and meere judaisme to recall them or bring in againe sacrificing of Bullockes to God , but the latter things may well remaine in their Naturall and Civill use , though their typicall and religious use be abolished , as it were lawfull for Jewes even now after Christ is come and ascended , and hath put an end to all shadowes and types by the comming in the body , to eat manna , if they were in the wildernesse , and drinke water out of the rocky mountaines , if thirsty , and dwell in their owne land , if the Lord should restore them to it , yet should they not Judaize nor recall the types of Moses , for these they should doe for a naturall and physicall , and for no Religious use . Now granting that stoning of blasphemers were typicall , and as typicall as hanging of robbers was , Deut. 21. yet should it never follow that stoning of blasphemers were Judaizing and unlawfull , because it hath a necessary civill use , even of common and naturall equity , that he that thus perverteth the right wayes of the Lord , and seduceth others should dye the death . Yea this may well infer that prophesying of lyes , blaspheming were typicall sinnes against a ceremoniall and temporary law , and so they are not now sinnes , yea because it is a falling from Christ to observe Jewish shadows , Gal. 5. not to blaspheme , and not to prophesie lyes , must be sinne ; and if that be blasphemy , what more reason to remove the punishment of a sinne , as destructive to society , now as then , if the sinne cease not to bee sinne , but remaine yet a morall hainous transgression ?

The fifth Answer is , Answ. 5. That the Lawes of Moses cannot reach the heretickes now under the Gospel , 1. An hereticke denyes not God the Creator , nor teacheth hee , Let us goe after other Gods ▪ which thou hast not knowne as the Apostate Prophet , Deut. 13. ( 2. ) Hee denyes not the word of God , therefore you may use it as a weapon against him , but yee can use no sword , but that of iron against Apostates . 3. Hereticks as Sadduces were tollerated among the Jews , but blasphemers and Apostates were not . 4. Scribes and Pharisees held many dangerous opinions , yet neither they nor Sadduces were expelled the City or hindered to be Magistrates . 5. Though the zeale of Gods house eat up Christ , and he attempted a reformation , yet he never charged Church or State as unfaithfull for not proceeding against them to imprisonment and death . 6. These Deut. 13. would perswade they speake by the inspiration of some Deity , and that their sayings were oracles , hereticks doe not so , so Io. Goodwin , Hagiom .

Answ. 1. The conclusion we hold is not hurt , all this saith an Heretick that is not an apostate is not to be put to death . Let it be so ; but wee hold by these places , that bodily punishment is to be inflicted on him , and yet the conscience is not strained , nor he persecuted .

2. Hereticks 2 Pet. 2. denyes the Lord that bought them , and make shipwracke of faith , and bring in damnable heresies , and bring on themselves swift destruction , they depart from the faith , speake doctrines of devills , lyes in hypocrisie , 1 Tim. 4. 1. are condemned of their own conscience , Tit. 3. 10. Lead the simple captive , resist the truth , as Jannes and Jambres did Moses , are men of corrupt minds , reprobate concerning the faith , 2 Tim. 3. 6 , 7 , 8. which is a wilfull denying of the Lord that bought them . Libertines have bowells of charity to Arch-hereticks , as if God had made a law of sinnes , if we are , we are not capable under the Gospell , whereas it is knowne there are ( though we need not call all false teachers Hereticks ) Seducers that say there is not a God , nor a heaven , nor a hell .

3. Seducers of old denied no otherwise God then our false Prophets now ●●ayes doe now deny h●m How shall they prove that the Seducer Deut. 13. formally denyed God the Creator ? To deny him as Creator , and say the world was eternall as Aristotle did , is not to deny God , for Aristotle and all his , acknowledged there was a God , but that those dreamers denyed the very existence of God , any otherwise then as practicall Atheists , and by consequence in their abominable doctrine they cannot prove , for they professe a Religion and a God , when they say , Let us goe and serve other Gods , and these words , that thou knowest not , are the words of the Holy Ghost , not that these Seduce●s so speake in so many syllables , but the God they drew men after , was an unknowne God ; for there is not a Caligula in the world can be a speculative and heart-Atheist , or if these words ( whom thou ●ast not knowne ) be the Seducers , they are spoken to heighten the new God , and ex●●●● 〈◊〉 above Jehovah , as not knowne by the blinde and ignora●● world ; yea and those that worshipped the golden Calves at Dan and Bethel worshipped other Gods , and turned away themselves and others from the true God , for Deut. 32. 16. They provoked him to jealousie with strange God , with abomination● provoked they him to anger . 17. They sacrificed un●●●evills , not 〈◊〉 G●d , to Gods whom they know not , to new Gods that newly come up , w●om your fathers feared not , 2 Chron. 11. 17. and Je●o●●am ordained himselfe Priests for the high places , and for the devils , and for the calves which he had made , Psal. 106. 19. They made a calfe in Hor●● , and worshipped a molten image , yet they denyed not God the Creator , except practically , Deut. 32. 18. Of the rocke that begat thee thou art unmindfull , and hast forgotten God that formed t●ee , Psal. 106. 21. They forg●t God their Saviour , which ●ad done great things in Aegypt . Yea , and those that worshipped these Gods , denyed no otherwise God the Creator then hereticks now doe , for both in profession ▪ asser● Jehova● that made the heaven and the earth , Exod. 32. they said of these calves , as Jeroboam did ▪ v. 8. These be thy Gods O Israe● , that brought thee up out of the Land of Aegypt , 1 King . 12. 28. and Exod. 32. 5. Aaron said to morrow shall be a feast to Jehovah , then they denyed not in profession and in words the Jehovah that made them , nor Christ their Saviour , then by signes and wonders brought them out of Aegypt ; so a Hereticke , or a Popish Idolater , denyes not God in profession , yet both worship strange Gods , and the worke of mens hands , and the devill , not God , Deut. 32. 16. 2 Chro. 11. 15. Nor did Jeroboam deny God in profession , for he acknowledged that the Lord God , the true God could heale his dryed up arme , 1 King 12. 6. and sent his wife to enquire of Jehovah concerning his sicke childe , 1 King . 14. 1 , 2. and Je●u who clave to Jeroboams calves , 2 King . 10. 29. And so by this same law of God ought to dye , as is clear in that he worshipped and served other Gods , as Deut. 32. 16. Ps . 106. 19. compared with Exod. 32. cleareth , for three thousand were slaine by the Magistrates sword for this sin , Exod. 32. 27 , 28. yet these denyed Jehovah not in formall and expresse profession , but by the genius and staine of their doctrine , and the same way the Hereticke denyes the Lord that bought them , these that worshipped Iehovah and Malcom Zeph. 1. by this law should dye , the Priests of Malcom come under the law as well as the Priests of Baal , the Priests of Baal and the false Prophets were slaine according to the law , and yet they professed Jehovah as well as Micaiah , 1 King . 22. 24. and Achab , who worshipped Baal , professed he worshipped Jehovah , and so did these who worshipped the Samaritan strange Gods and I●hovah both together , 2 King . 17.

Nor is it of weight that some say from Deut. Not only those who ●ffend against the principles of nature but those that publish and hold errors against the supernaturall principles of the Gospell , are to be punished by the sword . 13. onely these are to be put to death who denyes God as knowne by the light of Nature , not these that de●y the blessed Trinity , or Christ the Mediator , or the principles of the Gospel which are only known by the supernaturall light of faith ; and onely these that deny principles of Divinity that are by natures teaching in the heart , for these sinne against Natures law , and the Alphabet of naturall Theology . This hath no warrant in the word , the Law condemnes these to dye who blaspheme or draw men away from the true God as revealed in the Scriptures , which is a supernaturall Revelation that flesh and blood taught not Moses , but a Propheticall and ●mmediately inspiring Spirit , as the reason which God ins●uateth , Exod. 32. 8. They have turned quickly aside out of the way that I commanded them . Now the twilight and rude divinity of Nature , revealed not this way as being supernaturall , yet for this turning aside were three thousand killed , v. 27 , 28. And it is cleare , Deut. 13. the dreamer shall surely bee put to death , not because he hath denyed the Creat or that is knowne by the light of nature ; but v. 5. because he hath spoken to turne you away from the Lord your God , which brought you out of the Land of Aegypt , and redeemed you out of the house of bondage to thrust thee out of the way which the Lord thy God commanded thee to walke in . Now this is not , I conceive , a naturall way , nor written in mans heart by nature , as this answer supposeth . But yet it s also a sinne against the law of nature , to deny the God who reveals himselfe in the Mediator Christ . And these that were put to death by this law were such as denied God revealed in Christ , Such as slew their children to Molech , denied no more the word of God then our Hereticks now doe . for Christ saith , Moses wrote of mee , and to Christ all the Law and the Prophets bare witnesse .

2 Nor did these that worshiped Idols and the false teachers , and such as offered their children to Molech , who were surely by the Law to be put to death , deny the word of God more then the Heretick now : and Jeremiah useth the weapon of the word of God against them , as Moses was to use the sword against them , Deut , 17. 3 , 4 , 5 , 6. Lev. 20. 2. as we read Jer. 7. 13. And they have built the high places of Tophee which is in the vally of the sonne of Hinnon to ●urne their sonnes and their daughters in the fire , and he useth an argument from the word of God to convince them , which I commanded them not , neither entred it in my heart . Libertines might say , why should Jeremiah speake of a command of God , for though our Hereticks under the Gospell acknowledge the word of God , yet the false teachers and Apostates that were to dye by the law , doe but mocke the word of God ▪ and therefore the Lord should not use this argument , which I command not . But to mee is cleare , they were so farre from denying the word of God , as our Antiscripturists doe , that for the offering of their sonnes to God , they alledged both Abrahams example who was bidden offer Isaak his onely sonne to God , and the Scripture , for if we ( say they ) are to offer the best of the flock to God , and its little enough to so great 〈◊〉 Lord , farre more are we to offer the dearest thing we have , to wi● our sonnes and daughters : God answers , What yee offer to mee must be commanded in my law , but it never entred into my heart to bid you offer your children to mee . Now if these had both denyed God their Creator , and his word , there had beene no other sword to be drawne against them but that of iron .

3 How will Libertines prove that the second sort of seducers that were to dye for seducing , Deut. 13. 6 , 7 , 8. the brother , son daughter , or wife that lyes in the bosome denyed God the Creator , there is no warrant from the text to say they dreamed dreames , and wrought wonders to seduce , or that they professed the inspiration of a new Deity , yet they were to dye , and why not the Hereticks , now by the same reason ? If they thrust people away from the Lord that hath ransomed them from Hell ?

Yea , 4 These acknowledge the Lord , and the law , and the Lords Priests and Prophets , as some Hereticks doe now , yet not standing to the sentence of the law that the Priest shall ●each , but presumptuously rejecting it , were surely to be put to death , Deut. 17. 10 , 11 , 12 , 13. So he that speaks a word in the name of the Lord ( so confesseth , and professeth both the Lord and his word , as hereticks now do ) which the Lord commanded him not to speak , or shal speak in the name of other Gods , even that Prophet shall dye . And did not Jeremiah and Vriah , the son of Shemaiah and the Prophets that were killed and s●oned by the Jewes , professed God , and that the word of God came to them and that they had seen the visions of God , yet they were condemned as false Prophets , but for prophesying destruction on Israel , Judah and Jerusalem , and if the Lord had not sent them , but they speake the visions of their owne head , they had been false prophets , as is cleare , Jer. 14. 13 , 14. Jer. 23. 15 , There be false Prophets now under the New Testament as there were under the Old Testament . 16. and so justly condemned .

5 Are there not now under the New Testament who deny the word of God , as many Antiscripturists in England and doth not Saltmarsh , Del , Beacon , Randal and many Familists and Antinomians father their new lies upon the spirit , and the pretious anoynting that teacheth all things ? a●● not they like to those Prophets , Deut. 13 ? have not some in France , in Holland , in England made defection to Judaisme and Tur●isme , and turned Apostates from Christ ? And yet they deny not God the Creator , nor the Scriptures of the old Testament , and by this answer they are free of all bodily punishment ? And does not Peter contradict this answer of Libertines , that say our Hereticks are not as these Deut. 13. 2 Pet. 2. 1. But there were false Prophets also among the people , as there shall be false teachers among you ? and our Saviour , Mat. 24. 24. For there shall arise false Christs and false Prophets , and shall shew great signes and wonders : insomuch that ( if it were possible ) they should deceive the very elect . A vive representation of the state of England this day .

6 The formall and what is essentiall to a false prophet is now in our seducers they thrust men away from God , and the way of Gospell that the Lord hath commanded us to walke in , ●nd that is enough .

7. From the practice of the Iewes , when Heretickes and Seducers , and blinde guides were in the chair , and they tollerated themselves , we draw rather the contrary argument , ergo . we are not to follow , nor to suffer blinde guides now , who deny the resurrection , as Familists and other , to lead souls into the ditch , no more then we are to follow them in corrupting the Law , and extolling the traditions of men .

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 , The Prophesies 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 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 the Prophets foretell shall commend the zeale of Kings and Rulers under the Messiahs Kingdome , must be the lawfull and necessary duty of the Christian Prince under the New Testament . But the punishing of false teachers under the New Testament is such ; ergo , the proposition is undeniable ; the assumption I prove , 1. The time when this zeale shall be put forth by the godly Prince or Ruler , is , v. 1. In that day when there shall be a fountaine opened to the house of David for sinne and for uncleannesse , that is , when remi●●ion in the blood of Christ shall be preached by Apostles , Pastors and teachers , to Davids house , to the Church of Christ , as it clearly relates to that day or time , c. 12. 8. When the Lord shall destroy the enemies of Jerusalem , and make the house of David , as God , and as an Angel of God , v. 9. And when he shall poure the spirit of grace and supplication on the Church , and they shall see him whom they have pierced , and crucified , and shall mourne every family apart for their sinnes . 2. Bodily punishment is descerned , Thou shall not live . 3. The cause is set downe , for thou speakest lies in the name of the Lord . 4. The execution of the sentence is , his father and his mother , the godly Rulers , and the dearest of his friends shall thrust him through , that is , he shall cause the Law of God , Deut. 13. 6 , 7 , 8. &c. be executed against him .

The Answer to this argument hath no hue or apparent coulorablenesse of truth . So John Goodwin answereth in his Appendix to Hagimastix . As 1. It respecteth onely the Church of the Jewes , why ? because , it saith , The house of David , and the Inhabitants of Ierusalem , 2. because Matth. 15. 24. he saith I am not sent but to the lost sheepe of the house of Israel , and this Fountaine cannot reasonably be opened to the Gentiles , but to the Iewes , 3. It is for the Iewes encouragement , Ezr. 5. 1. and the Prophets use not to speake of the Gentiles , The Prophecie Zach. 13. & the house of David noteth not the Iewes only excluding the Gentiles . to make them equal and superior in holy priviledges to them ; for it argueth Gods displeasure with the Iewes : I will move them to Iealousie with those that are no people . 4. ( The word land ) I will cut off the names of Idols out of the land , indefinitly put in the old Testament , notes the Land of Canaan , it was fulfilled under Antiochus , and ended with the siege and destruction of Jerusalem .

Ans. 1. It 's strange that the house of David should more note in prophecies the Iews excluding the Gentiles , then the house of Israel , and the house of Iudah should signifie the Jewes only , which is apparently false ; for the house of Israel , Ier. 31 , v. 31. v. 33. 36. the seed of Israel , Syon , Iacob , Esay 59. 21. 15. expounded to be the Church of the New Testament , with whom the everlasting Covenant of Grace is made , as is expounded Hebr. 8. 6 , 7 , 8 , 9 , 10. when the former Covenant that is faulty and made with the Jewes only , and undeniably , as the Fountaine is first opened and preached to the Jewes , Mat. 15. 25. c. 10. 5 , 6. Act. 13. 46. yet not to them only , except wee say this place , and the powring of the spirit on Davids house , Zach 12. 10. and the writing of the Law in the inward parts , and the teaching by God , and the eternall Covenant of grace is made with only the Jewes excluding the Gentiles , that the new heart is not promised to them , and the Law not written in the heart of the Gentiles , see Rom. 11. 26. where it is said all Israel shall be saved , and the fulnesse of the Gentiles comes in , and the Gentiles that beleeved not have obtained mercy , v. 25. 30. Act. 13. 47. 48. So James , Act. 15. 16. After this I will returne , and will build againe the Tabernacle of David . 17. That the re●idue of men might seeke , and all the Gentiles , &c. 2. It is a shame to blot paper with such Divinity , that when God intends to comfort the Jewes , hee is not wont to speake of the calling of the Gentiles ; for it still argues his displeasure with the Iewes , the just contrary is the Divinity of the Prophets and Apostles , Esay 54. 1. Sing O Barren . 2. Thy seed shall inherit the Gentiles , Esay 60. 1. Arise , shine , for thy light is come . 3. for the Gentiles shall come into thy light , 4 , 5 , 6 , 7 , 8.

3. The names of Idols will not helpe , nor the name of Land , because they are old Testament words ; the contrary is , Prov. 31. 23. Prov. 29. 4. the King by judgement establisheth the land , any land , not of Iudea only , Prov. 10. 16. 17. Psal. 107. 34. that this zeale ceased with the siege of Ierusalem is said gratis , and is no more true then that the Fountaine of Christs blood was dryed up then , and ran no more to Davids house , to Iewes and Gentiles ; this were to say , this Fountaine is opened to the Iewes only , and runs dry , when it over-flowes more abundantly . Master Goodwins answer to Zach. 13.

2. Answ. Be it that civill Magistrates ought to proceed , with as great zeale , against delinquents under the Gospel , as Eliah against Baals preists and Phineas against Idolaters , yet it followes not they ought to put out their zeal in killing false prophets with the ●word , for this is blind zeale under the Gospell , John 16. 1. Act 22 3. 4. Act. 26. 9.

Answ. The Holy Ghost commends this zeale under the Gospell , when the fountaine shal be opened for Davids house , his father that begat him shall thrust him through . This answer saith that this zeale , Zach. 13. is the bloody zeale of persecuting Saul , and of others , raising persecution against the Gospell preached by Paul and Barnabas , so the answer contradicts God , who saith this zeal was truely and lawfully set , as touching the object , not being set on against the members of Christ and Paul , for the Gospell , but against false prophets that speake lyes in the name of the Lord , ver. 3. Mr. Goodwin brings an example of blind and bloody zeale against the Saints and the Apostles , to prove that the Christian Magistrate should have no zeale at all to punish false teachers under the New Testament , which is just this in logicall reduction : Magistrates under the New Testament should not butcher the innocent , nor murther the Saints , ergo , under the New Testament magistrates should not take vengeance on murtherers , evil doers , and blasphemers , who preach doctrines of devills . It is as good logick as this , Godly Rulers should not doe unjustice and oppression , ergo , They should not do justice and right in saving the flock from grievous Wolves .

3 Answ. These who are absolutely for slaying by death , and thrusting through , doe not allow , that for every error the father should kill the childe .

Answ. This is yet to object against the Holy Ghost , not against us , for the text will bear no such thing , for the Prophet that is to be thrust through , is not every sonne , nor for every error . But it is 1. A false Prophet not called to be a Prophet , but one that takes on a hairy mantle to deceive , as the 4. v. holds forth ; and so he pretends a calling from God , when he hath none . 2. He prophesies not errors only but lies , that hee knowes , or may know , except he were wilfully ignorant , to be lyes . 3. He speaks them in the name of the Lord and sayes , he hath seene the visions of God , and the word of the Lord came to me , when no such thing was , but he utters his owne phancies , and hee that does these three , deserves bodily punishment , and if they bee lyes , striking at the root of the Christian faith , hee deserves to dye the death .

2 The text will not bear that his father and his mother with their owne hands shall thrust him through , without addressing themselves to the Judge . But it is an allusion to the Law , Deut. 13. His father and mother shall not pity him , but cause him to be thrust through . So Elias said to Achab , Hast thou killed and also gotten possession ? When Achab with his owne hands had not killed Naboth , but by his command and letter had procured that others should doe it , so 2 Sam. 12. 9. Thou hast killed Vriah , but it is exponed David procured that the Ammonites should kill Vriah , David with his owne hand did not thrust him through .

The 4 4 Answer of Mr. Goodwin . Answer is , because the objector is like to be cumbred with this text he saith , ( for I repeate not what I answered before ) the best exposition , and fullest is , His father shall pierce him through , that is , shall indeavour to take him off , and deterre him from such a practice , by laying before him the sentence of the death out of the Law , Exod. 20. 5. 7. threatning , if thou goe on thou shalt not live ( with God ) but shall be condemned — he shall pierce him through with sharp and piercing words , the word of God is compared to a two edged sword , Psal. 149. ●7 . &c. and ver . 12. There is that speaketh like the piercing of a sword , so Turnovins . And the predictions in Scripture are spoken as performances . Jer. 1. I have set thee over the Nations to root out , &c. That is , to foreshew or threaten rooting out , so Chytraeus . They shall confute their wicked opinions , &c.

Answ. Though Turnovius expound piercing through , by preaching death from the Law , It is not metaphoricall thrusting through that is spoken of Zach. 13. but really inflicted death an●bod●ly punishment . and terrifying , yet since the Objector weakly and groundlesly ( as we saw ) will r●strict this Prophesie to the Church of the Jewes , and a poore short time , when this zeale endured . It must , with his leave , be meant ( in that day ) that is , in the time of the Gospel , as in other places it must be taken , as Ier. 50. 4. v. 20. Ier. 31. 29. Ier. 33. 15. 16. Ioel ▪ 2. 29. Zach. 8. 23. for so prophesies of Christs Kingdome are expounded to have their accomplishment in Christs Gospel-Kingdome , and then the Law , piercing through , and terrifying , must be in use under the Gospel , which is all we crave ; therefore the Objector adds to the words of the threatning ; thou shalt not live ( to wit before God , and so leaps from the threatning of the sword of the Magistrate , Deut. 13. which hee saith is the sense of the place , to the second death , and a dying before God .

2. But let us have an instance where piercing through , dying and wounding , is put for Metaphoricall wounding with words to gratifie , the Objectors erroneous sense wee cannot quit this place so , for all the Text cryes for a reall piercing and killing .

1. It is I grant an easie way to answer places of Scripture that can but bear a literall sense , to change them into Metaphors , so you may give to the Magistrate with some Anabaptists , Rom. 13. a Metaphoricall sword , and pay him metaphoricall tribute , and give him metaphoricall obedience : what more reason to make this a morall slaying , and piercing with words , then a morall or metaphoricall Idol , or a metaphoricall false Prophet , a metaphoricall uncleane spirit , and passing out of the land ? These words , thou shalt not live , are words of the Law , and the piercing through metaphoricall , but those words , againe ( Thou speakest lies in the name of the Lord ) are not metaphoricall , but containe a proper truth , such a complication is not in all the Scripture .

2. The words in their literall sense are faire and easie , and not to bee wrested to a spirituall or borrowed sense without ground ; it much lesseneth the zeale foretold to be under the Gospel , and turnes a reall zeale over into words of threatning ; the Text saith the contrary , his father shall thrust him through , and this works so upon him , that others shall really leave their false prophecying , and shall say , I am no Prophet , but a Herdman ; now if the words be a Prophecie to be fulfilled only in the Jewes excluding the Gentiles , as the Objector saith , then is it no zeale at all , but a most sinfull and unjust dispencing with the Law , and a zeale far below the Law ; for the Law saith , Deut. 13. If the seducing Prophet which were as neer to thee , as a Brother , Son , Daughter , or Wife in thy bosome , thou must not smooth him , and oyle him with sharpe words , and meer threatnings ; yea , but thou must act against him , v. 8. Thine eye shall not pitie him , thou shall not spare him , neither shalt thou conceale him . 9. Thou shalt surely kill him , thine hand shall be first upon him , to put him to death . Now this cannot be a metaphoricall putting to death , but the Objectors metaphoricall , and minatory piercing of him through with sharpe and piercing words , imply necessarily that yee must conceale him , and pitie him , and not kill him , nor stretch out any hand against him , first or last to hurt him , but only stretch your tongue against him , and barely threaten him , and terrifie him , but let him live : If the Prophecie be extended to Iew and Gentile , under the Gospel , which against the Text the Objector denies , then it argues , 1. That there is such a Law under the Gospel , else if it be an unjust Law , and out of date now under the Gospel , the threatning and piercing through must bewith lying words , and father must utter to the lying Prophet lies to terrifie him ; and say , son if thou desist not from prophesying lies , thou shalt be thrust through with the Magistrates sword , and die according to the Law ; that is , I foreshew and threaten according to the Law ( but it is an unjust , and an out-dated Law to Libertines that obliegeth not under the New Testament ) that thou shalt be thrust through and die ; that is , I fore-shew and prophesie a lie , that thou ought to be put to death , and persecuted for thy conscience ; whereas no such thing ought to be now , when the Law , Deut. 13. is worne out of vigor . 2. It must follow that lying and false words uttered in a threatning manner must be the way to cause the false Prophet to bee ashamed of his vision and prophesying falsely no more , but say , I am no Prophet but an herdman . Whereas the Holy Ghost sayth , feare of thrusting through is the cause .

3 If it be onely a piercing meerly minatory , by threatning and rebukes , these doe not change the Prophet and gaine him to the truth , as the Objector would imply , for refutation in a doctrinall , and instructing , and teaching way only doth that : no rebukes no law-threatnings doe change the false Prophet , for threatnings and rebukes doe suppose the seducer seeth that hee seduceth , and that he proprophesieth lyes which yet the false Prophet cannot see , till hee bee convinced of the errour of his way , and rebukes will not doe that . But I would put to the Objector his owne quere , is it fit to rebuke a man who can doe no other but publish lyes , because he lacketh supernatural grace , which would make him a true Prophet ? These words v. 6. What are those wounds in thy hands ? hold forth a visible and reall piercing through of the hands , for some false doctrine hee hath preached , according to the merit of his heresie , then it must bee some other thing then a verball threate or a metaphoricall piercing through with words which are transient , and not parmanent , and visible as wounds and print of stroakes , cicatrices , in the hands : so I cannot but think the Objector hath strained his light to find a violent exposition to elude the place .

It s true , that Da. Chytreus and Melanthon acknowledge a confutation of errours by words , but Chytreus in the same place on this text , goeth farther , they shall confute false teachers ( saith he ) as Asa removed his owne mother from worshipping of Idols . Chytaeus in Zach 13. 3. 〈◊〉 doctores 〈…〉 Ut Asa propr●●m ma●re● removit a cu●●u ad●●orum . ●ead , propter 〈◊〉 Idolorum But how ? 2 Chron. 15. 16. He removed her from being Queen , because she had made an Idol in a grove . This removing was not a morall confutation by words , but a compulsory , by royall authority , which is essentially coactive and in order to the sword . Deodate , and the English Divines , call it a representation of the spirit of knowledge and discretion , but they adde , and zeale in Christs true Church to discerne false doctrines and to oppose them , how ? By not onely refuting them by the word , but by censures of excommunication and rebukes . The Objector might have read forward , ver. 6. One shall say , if it appeare that he hath passed through the Churches discipline , because he hath been a seducer , hee shall confesse it , and give God the glory , approving of the Churches severity , used for his correction . The Objector , as we have heard , rejects ecclesiasticall coercing of false teachers as wel as civill . Which Diodate and those Divines acknowledge : nor doe they exclude the Magistrate as he doth ; he addeth Grotius a reconciler and an apostate and calleth the number of five very late writers , the best expositers on the place of Zachary . With his leave , Calvin , Gualther , Piscator , Junius , Daneus , five for five , and twenty and twenty , and foure as good ( many of them esteemed better ) have written the contrary . I have not time now to levy Hoasts and Armies of writers . But it s the Objectors best to bee silent of Divines , and to quit the cause too , for he sayeth nothing to a purpose . But what Socinians and Sectaries joyning with Serveiur , Castalio , Minus Celsus , Vaticanus , Acontius , Episcopius , and the Belgick Arminians against Calvin and Beza , hath said ( with favour of his learning ) twice , better if they were translated into the English tongue . Nor must wee with sharpe rebukes , and piercing words , like sharpe swords pierce through Hereticks : for our Libertines tell us , Christ spake words of hony and butter to apostate Samaritans , and the servant of the Lord must be gentle . Then must we not speake fire and hell to the Godly Saints , to Paul Best , to Tyndal that denyeth the Scripture to be the Word , and blasphemeth the trinity , and Independents though they persecute Presbyterians , nurse them if they were Samaritans , are so far from piercing the Familists , Antinomians Enthysiasts through with piercing words , that they advance them to highest places of dignity .

To this prediction I adde , The prophesies * * Esa. 49. 23. touching Kings , Esa. 60. 10. Those that are by office to bee Nurse-fathers to the Church , Ps. 138. 4. to minister to her , and lend their royall brests to bee sucked by her , Ps. 72. 10. 11. and as godly Kings are to praise the Lord as godly Kings , Ps. 2. 11. Es. 60. 16. Pro. 8. 16. Rev. 21. 24. are to bring gifts & presents to Christ , & are to be wise & serve the Lord , and kisse the mediator , and to bring their Royall honour to the New Jerusalem , and by whom Kings reigne , they and their Royall sword cannot be excluded from commanding the Priests , Prophets and Teachers to befriend the bride , and decor , and d●●● her for her Lord and husband , to give wholesome milke to the children , as they would be rewarded of Princes as wel doers , or punished as ill doers , and would be protected from grievous wolves , not sparing the flock , nor can they bee excluded from all royall and politicke guarding of both Tables of the Law ▪ as if they were but fleshly Ordinances . But such are Kings and Princes , 〈…〉 ergo &c. Non is it my mind that Kings are sub-mediators or Vicars of Christ mediator , as Erasti●●● dream , but what ever Kings do in , or about matters of Religion , they do it in a politick way not as commanding the conscience , but in order to civill and temporary rewards and punishments .

It s true Christianity addes no new Magistratical power to a King , it being only a gratious accident without which a man may be a King , yet it spiritualizeth the exercise of Royall power and Christianity is no accident of a Christian King , but a Christian King , kindly , and as a Christian King , is to serve Christ the Lord , and to conserve with his royall dignity all Gospell-ordinances in an externall politick way ; and so he owes Royall service to Christ , as such a King , so graced of God , and in this consideration he brings his glory to Christ , and tutors the bride the lambes wi●e . Justice is an accident of a man , but not of a just man .

CHAP. XVII . Places in the New Testament , especially Rom. 13. for punishing of false teachers vindicated .

Argument XI .

THose who are powers ordained of God , and a terror not to good workes but to evill ; and Ministers of God for good , are revengers , and to execute wrath on evill doers , are Kings and supreame , or governours sent by the King for the punishment of evill doers , and for the praise of them that doe well , are to punish all false teachers , and such as ruine the soules of others , and waste the Church . But the King and all lawfull ●ulers , Parliaments , or others , are such , Rom. 13. 1 , 2 , 3 , 4 , 5 , 6. 1 Pet. 13. 14. Tit. 3. 1. Matth. 22. 21. And false teachers are evill workers , evill doers , dogges , Phil. 3. 2. They rub the ●ontagion of their evill deeds upon others , for those that receive them into their houses , and bid them God speed , are partakers of their evill deeds , 2 Joh. ver. 10. 11. then must such teachers be evill doers , they subvert whole houses .

Divers answers to little purpose are given to this argument . As 1. So 〈◊〉 . Goodwin , Hagiomastick . It is against the wisdome of God in governing the World to make Magistrates judges of what is truth , and heresie , since the generallity of Magistrates , yea of men are ignorant thereof , and uncapable in questions of doubtfull disputation . 2 Say that the Synod were equally divided , whether Presbytery or Independence be the way of God , or say the major part ( which is ever the worst ) determine amisse , what shall the Magistrate do ? and the evill doer , Rom. 13. cannot be he that doth evill without limitation , or thinks evill , but pro subjecta materia . But he that doth evil , whereof ordinary Magistrates , heathen or Christian , are competent judges , which is manifestly of politicall consideration , as that which is contrary to the light and law of nature , as whoredome , adultery , murther , theft , unjustice , sedition , treason .

Answ. The ignorance of the Christian Magistrate in matters of Religion , no ground why by his office hee ought not to know so farre truth and falshood as to punish heresies , published and spread . 1. This argument is against the wisdome of God in appointing Magistracy , as well as against us , for there be a world of questions of doubtfull disputation , what is according or what contrary to the light and law of nature , in murther , medicine , usury , polygamy , incest , marriage , contracts , false witnesse , and these are so controverted , yea and there be matters too hard in judgement for ordinary men , between blood and blood , plea and plea , stroake and stroake , Deut. 17. 12. no lesse then in matters of Religion , and to erre in taking the life of a guiltlesse man in any subject , is as great misgovernment as can be , though I dare not charge God with it , as the Objecter doth . 2. When the Holy Ghost forbiddeth the Master of every Christian family ( and there must be a far larger number of heads of families then Christian Magistrates ) to owne a hereticke as a guest , or to salute him , 2 Joh. 10. and commandeth Christians not to eat with an Idolator , 1 Cor. 7. 11. to reject an heretick , Tit. 3. 10. to avoyd false teachers that creep into houses , 2 Tim. 3. 5 , 6. and such as cause divisions contrary to the doctrine of the Gospel , Rom. 16. 17 , 18. sure he supposeth they have knowledge to judge what is error and heresie , what is truth , otherwise he commands us to turne our backs on such , as the blinde man casts his club . May not one say , This is against the wisdome of God in the government of Christian families and societies to interpose our judgement in doubtsome disputations , to judge who is the hereticke , and to be avoyded , Ordinary professors may know who are hereticks and false teachers . who is the sound beleever .

3. The uncapability , of Magistrates and most men to judge here , is the want of infallibility , such as the immediately inspired Prophets had , then it s against the wisdome of God , that we try the spirits and doctrines , and beleeve them , for if the generality of men , let alone Christian Magistrates ▪ be uncapable of fundamentall truths , they cannot judge them to be truths , nor heresies , except they be infalibly , and immediately inspired by this argument ; it is then against the wisdome of God to bid any beleeve the Gospel , but the Prophets and Apostles . 4. The Magistrate being a Christian , should see with his owne eyes , and judge the Presbytery worthy of his politicke sanction , and though Synods , divide , or erre , the error and uncertainties of men , that are accidentall to all Ordinances , are no rule to Magistrates on earth ; and by this reason , which hath as much force against preaching the Gospell as against the Christian Magistrates politicall judging , when Ministers are divided , and the equall halfe or the major part preach Arrianisme , Socinianisme , Famil●●●e , &c. and the lesser number sound doctrine , the Objecter needs not aske , under which of their shadows shall the Magistrate repose for peace and safety ? I inlarge the question , and let the Objecter answer , under which of their shadows shall all their hearers repose for faith and establishment in the truth ? And I answer , call no man Rabbi , let Magistrates and others receive the truth in love , and let him answer , when foure hundred Prophets say to Achab , goe to Ramath Gilead ▪ fight and prosper , and one Michajah saith , goe not left thou be killed , under which shall Achab repose ? shall then Achab heare the voice of the Lord in no Prophet , because foure hundred speake lyes ? or shall not foure hundred Michajahs declare the minde of God to the Prince , because so many false Prophets speake the contrary ?

5. Magistrates as Magistrates cannot judge all evill do●●s , for heathen magistrates who never heard the Gospel cannot judge Gospel-hereticks . It s true , Ill-doers here must be such as Magistrates generally may judge , but not all ill-doers , false Prophets , or the like , Magistrates as Magistrates , are to judge ill-doers , but it followes not that all Magistrates whether Heathen or Christian , are to judge all ill-doers , whether Gospel-seducing teachers or murtherers , for there wanteth a condition in heathen Magistrates , for the want whereof they cannot actually , and in the capacity of heathens , judge false teachers , Arrians , Socinians , and the like , not because they are not essentially Magistrates as well as Christian Magistrates , but because they want the knowledge of the Gospell , even as inferiour Judges are as essentially Judges in Israel , as the Priests and the great Sanedrim at Jerusalem , and may judge of their office between blood and blood , but if it be a controversie too hard for them between blood and blood , and the party be willing to appeale , these inferiour Judges cannot actually judg that controversie , but it must go to the Sanedrim , Deut. 17. 12. 13. So a father as a father , whether heathen or Christian , and a Master of a family by his place ( the like I say of a husband , a Tutor , a Doctor in their respective places ) are by their place and relation to teach their children and servants the principles of the doctrine of the Gospel , by these places , Gen. 18. 18 , 19. Exod. 12. 26 , 27. Ps. 78. 4 , 5 , 6 , 7. Joel 1. 2. Prov. 4 3 , 4 , 5. Eph. 6. 4. 2 Tim. 3 14 , 15. Deut. 6. 6. 7. yet while they are heathen fathers , and heathen masters , they neither can , nor are obliged actually to teach any thing of the Gospel , they never hearing of the Gospel , are obleiged not to beleeve in a Christ of whom they never heard , Rom. 10. 14 , 15 , 16. and those that Christ was never preached to , are not condemned for Gospell-unbeliefe , Joh. 15. 22.

But for sinnes against the Law of nature , Rom. 2. 12. 13 , 14 , 15. Rom. 1. 19 , 20 , 21 , 22. and the like must wee say of Judges whether heathen or Christian , though in the state of heathenish , they never having heard of Christ , freeth them from an obligation of actuall punishing Gospell hereticks , yet as Judges their office is to punish such , but neither heathen Princes , nor heathen fathers , masters , husbands , tutors , and teachers of Schooles , are obliged to an actual exercise of all and every Magistraticall , fatherly , masterly , maritall , and tutory Gospell-duties , toward their underlings and pupills , if they live in a Countrey where they are invincibly ignorant of the Gospell , if the Lord by no providence send Preachers of the Gospell to them . And how shall they beleeve in him of whom they never heard ? And how shall they judge hereticks sinning against a Gospell of which they never heard ? Let no man stumble at this providence , God hath made the supreme Magistrate Judge of all murthers , yet may this godly Prince , and the generality of men be ignorant , yea uncapable , at least most unfit to judge how a bloody Physitian tooke away the ▪ life of such a childe by this vegetable , or this herbe , or this syrrope , to the end his owne sonne might be heire ; dare we say with this Objecter , therefore this providence in appointing such a godly Prince to be ●udge of murther , because he is not a skilled Physitian , is inconsistent with the wisdome and goodnes of God in the government of the world , the like instances I may give in thousands of the like cases , in which the Christian Judge may be ignorant . And I cannot dissemble , but it is a hard question how the Magistrate as a Magistrate , doth punish Gospel-hereticks , for so all Magistrates , even heathen Magistrates , who are invincibly ignorant of the Gospel , in regard they never heard of the Gospel , should be obliged to punish false-teachers , and Gospel-hereticks , which seems hard ; for it is a sinne against the Magistraticall duty of an Indian Magistrate not to punish Gospel-hereticks ?

Answ. It follows not ; for nothing follows , but , it s a sin in an Indian Prince , and he — sinneth against his Magistraticall office in that he punisheth not an Indian false-teacher , who teacheth against the Law of nature , because an Indian should not worship the Devill ; but the Indian Ruler invincibly ignorant of the Gospel , sinneth not against his office as a Magistrate , because he punisheth not a Gospel-hereticke , for he is not obliged to every Magistraticall act as a Magistrate , not to those of which he is invincibly and faultlessely ignorant , as an Indian husband and Master invincibly ignorant of the Gospel sinnes not against the duty of a husband and head of a family , How Christ taketh service of a Christian magistrate . though he teach not wife , children , and servants , the principles of the Gospel , which a Christian husband and head of a family is obliged to doe , not as a husband and head of a family simply , but as such a husband and head as heareth the Gospel , and so either heareth and knoweth , or may heare these Gospel principles , if he were not thereof ignorant through his owne sinfull neglect .

Object . But the Magistrate as the Magistrate punisheth Gospel-heretickes , ergo , All Magistrates , even heathen Magistrates faile against their Magistraticall duty , if they punish not Gospel-heretickes , and their ignorance cannot excuse them .

Answ. The Antecedent is not simply true , every Magistrate as a Magistrate sinneth against his office , if he punish not some false teachers , if convened before him and convinced . But every Magistrate , as a Magistrate , punisheth not every heretick against the Gospell : but onely such a Magistrate as heareth the Gospell , punisheth such a Gospell Heretick . We say that Magistrates by vertue of their office make lawes for no transporting of monies out of England , but you cannot inferre that if Magistrates did this by their Magistraticall power , then Magistrates , as Magistrates ; and so all Magistrates of India , and all Heathen Magistrates ought to make lawes that no mony bee transported out of England ; it is no consequent at all , for though English Magistrates make such lawes by their Magistraticall power , yet they doe this as such Magistrates , not as Magistrates ; thousands such wee may alleadge .

Object . How then doth the Magistrate , as the Magistrate serve Christ , Mediator in punishing Gospell hereticks , and bringing his Kingly honour to the new Jerusalem , and casting his Crowne downe at the feete of the Lambe ?

Answ. The Magistrate , as the Magistrate ( should wee speake accurately in such an intricate debate ) doth not serve Christ as Mediator , for then all Magistrates , Heathen and Indian , were oblieged to serve him , as the axiome proveth . Quod convenit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , convenit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But the Magistrate , as such a Magistrate , lustred with Christianity punisheth Gospel Hereticks , and sinneth against his Magistraticall office if hee doe not so : for Christianity spiritualizeth the exercise of maritall , paternall , Magistraticall power , and elevates them above their common nature in Christian Husbands , Fathers , Magistrates , which it cannot do in all husbands , as husbands ; fathers , as fathers ; Magistrates , as Magistrates : even suppose they be heathens , Quod non ni est non operatur .

Object . But why then may not a Christian Magistrate , as a Christian , if not as a Magistrate be a Vicar of Christ ?

Answ. 1. Because Christ as Mediator ; hath no Vicars , nor sub-mediators , & so the Minister , or the Christian Magistrate as the Christian Magistrate , cannot be the Vicar of Christ .

2 Because the Christian Magistrate , as the Christian Magistrate , and even lustered with Christianity , which is not in every Magistrate , yet operatur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in externals and onely can as a Christian Magistrate proceed according as the heresie is proved by witnesse , or confessed , and obstinately maintained by the Heretick , and all this is externall , and doth but externally , and in external means promove the Churches spirituall good , and the mediatory Kingdome , and it is such a promoving as Christ may wel want , though ordinarily he cannot want pastors and teachers .

Quest. But doth not the Mediator Christ , as Mediator , promove his Mediatory Kingdome in , and through the Christian Prince , as his instrument , subordinate to him as Mediator ?

Answ. Not at all , for Christ useth the Christian Migistrate as his servant to beat the wolves from the flock , but not as King , mediator as God-man , head of the Church , for Christ Mediator as Mediator , works not by externall violence , or , by the sword , in his mediatory Kingdome , Joh. 16 , 36. If my Kingdome were of this World , mine owne would fight for mee . Ergo , it is but borrowed accidentall helpe and service , that Christ hath in his mediatory Kingdome , from Kings , he workes not as Mediator by fighting . Christ who is Mediator qui est Mediator acteth by beleeving Kings , not quâ Mediator as he is Mediator , the sword may procure good and peace to the mystical visible body , and immunity from spirituall errors . But this is a meanes to Christ as Mediator in the by , and at some times , not such as is the ministery of the word , 2 Cor. 10. 5. which is spiritual not carnal : though ministers be not sub-mediators , yet Christ as Mediator workes and conquers in them , and by them . But I returne .

6 To say the text speakes of evill doers , which appertaines to the cognizance of the ordinary Magistrate ( if it were not as ordinary to the Magistrate to be an understanding Christian as another man ) is to begge the question , for we say , false teachers , wolves in sheeps skins , woorying the flock , which may be knowne by their works , as a fig●ree is known from a thistle , by its fruit , are such evill doers . The text and law distinguisheth not , and mentioneth no more murtherers then false teachers . Therefore the text meanes all evill doers , that per●urbe humaine societies , as spirituall wolves and lyons that devoure the flocke , and those that thinke ill in their hearts , to all men of sound sense are punishable onely by him that knowes the heart , not by Judges .

7 To say the light , and law of nature is the Judges only compasse hee must sayl by , and that hee must punish no sinnes , but such as are against the law of nature . 1. It pulls the booke of the law of God , yea , the Bible out of the Kings hand , that containes greater deepes then the law of nature can reach , contrary to the word of God , Deut. 17. 18 , 19 , 20. Deut. 17. 10. 11 , 12. For the King , as the King , should have the booke of the law with him on the throne , to be his rule , Deut. 17. 18. Josh . 1. 8. 2. This rule hinders not but the King and Ruler may judge ill doers so farre as the light , and law of nature will goe along with him . Yet the Objector will be unwilling the Ruler take away the head of a seducer , that should say , and teach men with Caligula , there is no God , Chance made all , and rules all : we want not such blasphemous impostors as these .

But ( sayth the Objector ) by him that doth evill , mr . ●o . Goodwin . is not meant the spreading of errors or heresies . 1. They had no reason to feare the Magistrate spoken of here , Rom. 13. for spreading and publishing the most orthodox truths , for they might without any danger at all from the Magistrate , here spoken of , have taught that the Roman Idols were true Gods . They had ten times more cause to be affraid of the power of publishing orthodox truths , as that there is but one God , and the Roman Gods are dumbe Idols , or speaking Devills . 2. That doing of evill , against which the Magistrate , here spoken of , IS THE MINISTER OF GOD to execute wrath , is opposed to that subjection to higher powers . ver. 1. And of the same consideration with resisting of powers so sharpely reproved . Vers. 2. Then by it is only meant the doing of evill , which was prohibited by the Roman lawes and edicts : and no man resistes the power who lives in an orderly subjection and obedience to all their lawes , now the Romans in their lawes never forbad the publishing of errour and heresies in Religion , then doing of evill in spreading of heresies , can be no resisting of the Roman powers and lawes . Againe that doing evil , ver. 4. Is opposed to doing of good , ver. 3. Vnto which there is a premise of a reward promised , even prayse from the magistrate . 〈◊〉 the doing of good , for which the Apostle undertakes , they shall have prayse from the Roman magistrate , was not the preaching and publishing the great and Orthodox truths of Christian Religion , yea , they were enemies to that good doing .

Answ. How M. Goodwin would elude the place , Rom. 13. to prove that false teachers are not evill doers All these leane upon a castle beyond the moone , to wit , that Paul speakes , Rom. 13. of no powers but the Roman Magistrate , and that hee is to bee obeyed at the onely minister of God , and then having layd this most false and vaine ground , he cryes out , O England , England make much of thy Scriptures , but take heed of the glosses of thy teachers . Which we may retort , but this is an impious glosse : For though Paul aymed at obedience to Magistrates , even to persecuting Nero in things lawfull , because some then , as Anabaptists now , said the Gospell freed Christians from subjection and obedience to lawfull Magistracy . But I prove that the Apostle speakes of the Magistrate , such as he is by Gods appoyntment , and such as hee ought to bee , whither hee bee Heathen or Christian , Paul Rom. 13. speakes of magistrats in general what they ought to be not of Roman magistrates as they were then . and he speakes of a Magistrate in generall . Now the Roman Emperor and Senate were not such powers in all their Government , Lawes and Edicts , as every soule should be subject unto . For they made lawes in acts of the second Table , and accordingly practised them , with violence and unjustice , to joyn not only house to house ( but not being provoked by any wrong ) Kingdome to Kingdome , the Isle of Brittain , and all the people of the world , and in that every soule ( I conceive ) ought to be subject to supperiour powers . If the Objector render this sense , let every soule on earth be subject to the Roman Emperor Nero , for he is the minister of God , for thy good , that is , for the good and peaceable Government of all and every one that hath soules , because hee would raise warre and tyrannically subject them all to him . We wish England to beware of such glosses .

2 Whatever people resisted the Roman Empire and their bloody Emperor Nero , and others , in all their bloody Edicts against innocent Christians , ( for he is the Magistrate here spoken of , sayth the Objector ) they receive not damnation , not doe they resist the ordinance of God .

3. The Roman Emperour and Senate in their Laws and Edicts , were a terror to good workes , not to evill , they rewarded those that persecuted and killed Christians , and those that shed the blood of innocent people that they might bee tyrannous conquerours of them ; and made them commanders in warre , and hyred them so to doe : then the Roman Magistrate as he actually governed , and made neither Law● nor Edicts against spreading of errors and heresies cannot be the Magistrate here spoken of .

4. The Objector would be put in minde of the same Answer given to this place , and others of the New Testament by the Anabaptists , who say there is no warrant in the Old Testament , that Christians should bee Magistrates , because the use of the sword was then typicall and ceremoniall , and this , and all places of the New Testament doth command conquered Christians subjection to heathen Magistrates , and not to raise Armes against them , but warrants not Christians to take on them Magistracie , because heathens should not be our patterne , but the word of God .

5. Most false it is , and a begging of the question that evill doing is contracted and hampered in here , to subjection to the higher powers , that is , to the Roman Laws and Edicts onely ; for it is opposed to the lawfull subjection due to the Parliament of England , and to the King of Britaine , and to all lawfull powers as well as to Roman Magistrates , as is cleare ; for there is no power but of God , and the powers that be , are ordained of God ; and Paul speaketh of all Magistrates , Christian and heathen , that are lawfull Magistrates , and commandeth subjection to every power , Roman and Christian , in the Lord . What ? Are there no powers ordained of God , but Roman Magistrates ? Then may Anabaptists well say , wee owe not subjection to Christian Magistrates by this text , but onely to the Roman Magistrate , who made no Lawes against spreading of heresies , and when the Apostle faith , Let every soule bee subject to superiour powers , Roman well-doing , and ill-doing , not meant in this text . shall every soule , by this text , be subject to none but the Roman Magistrate ? I am sure , the Reformed Churches , and all our Writers argue , that as many as have soules , Popes , Prelates , and Roman Clergy ought to be subject , by this text , to the good lawes of the Christian Emperours , and that all men , none excepted , neither Clergy ( as they call them ) nor others , but are obliged by this Scripture , and 1 Pet. 2. and Tit. 3. to give obedience and subjection to all lawfull Magistrates , heathen and Christian , and to their Lawes , and to pay tribute , and to be judged by them , whereas Papists plead exemption to Churchmen , and sure , if no doing of evill be prohibited here , and deserve the just vengeance of the Minister of God , but only such which was prohibited by the Roman Laws and Edicts , then must the Roman Laws and Edicts be as perfect as the word of God , for then the Romans Laws must command , reward and praise , all good that the Ruler or any power ordained of God doth command , this is most false , they did not command the saving of the lives of the innocent British in this Island , that never injured them , but commanded to kill them , they did not in their Laws command their under-Rulers , Pilate and others , to protect innocent Christians , to justifie and absolve Jesus Christ , but to condemn and murther them , though they gave all that was due to Caesar , and their Laws did not forbid all evill , that the Judges and Ministers of God are to execute wrath against , all murthering of innocent men in thousands , and most unjust and bloody warres against Nations that never wronged them , and they forbad not the spreading of errors and heresies against the Gospel that came to their eares , and made them that they had no cloake for their sinne , Joh. 15. 21 , 22. for Paul brought the Gospel to them , and it is a begging of the question that the Roman Emperours ought not to have made Laws against spreading of heresie , and they were a terror to those that preached the Gospel , and had their conversation among the Gentiles blamelessely ; and so these Emperours did not as the Ministers of God , ought to doe , nor would the Apostle undertake or be surety for Nero , ( the Objector undertakes for the text that in which the Holy Ghost will not bear him out ) that he shall give praise and reward for well-doing , all the well-doing that the text saith , the Minister of God , by his office , is to reward , the Roman Magistrate did abhorre and persecute , if the Apostle undertake those that doe well , shall have praise from the Roman Magistrate , if hee doe as a lawfull Magistrate , then cannot the text be meant of the Roman Magistrate as he actually misgoverned and abused his power , for then hee was a terrour to those that preached orthodox truths , and worshipped dumbe Idols , and by Lawes and Edicts , honoured and rewarded heathen Priests that were not so good as Baals Chaplaines , and doth Paul undertake , if the Saints at Rome would turne Priests and servers of the Roman Gods , that they should doe well , and have praise from the Roman Magistrate ? for by the Roman Law , the Roman Rulers were to reward and praise such as did well in this sense .

2. Nor doth Paul undertake they shall have praise from the Roman Magistrate , if they doe well according as the Roman Lawes speakes of well-doing ; for then Paul should undertake they should have praise from the Roman Magistrate for that which is evill-doing , which Paul would never undertake , because killing of innocent men in unjust warres to conquer and inslave free States by the Roman Lawes was well-doing , and praised and rewarded by their Laws as wel-doing . But this was to Paul , and in it selfe evill-doing , and robbery , and makes the Holy Ghost to exhort to Romish , and falsely so called , well-doing .

CHAP. XX. The parable of the Wheat and the Tares , discussed and cleared .

NOw for the parable of the Tares and the Wheat , Remonstrantes Apo. 24. fol. 278. No● d●●●●teor parabolam hanc ( de zizani●s ) de beretici , non directe agere . Matth. 13. The Author of the Apologie of the Belgicke Arminians saith , I deny not but the parable of the Tares is not meant directly of Hereticks .

The scope of the parable hath nothing to doe with the office of Magistrates , in punishing or not punishing hereticks , but tendeth to moderate the too forward zeale of the Disciples , The scope of the pa●●ble of the tares , and the vindication thereof . and of all the godly that are inclined to murmure at providence that suffers wicked men to flourish and live with the godly , and that they are not cut off before the day of judgement , so doth the godly complaine and stumble at this dispensation , Job 21. Jer. 12. 1 , 2. Psal. 73. 1 , 2 , 3. &c.

1. Christ forbids not simply to plucke up the tares , but onely secundum quid , in a case , when there is danger to plucke up the wheat with the tares , as in punishing a multitude or a whole society .

2. Christ expounding the Parable , passeth that part of it , best while ye plucke up the tares , yee plucke up the wheat also , and that part of the parable that Christ expoundeth not , when he expoundeth all the rest , must belong nothing to the scope of the parable ; and we can conclude solidly no controverted point from every limbe , joynt , or wing of a parable ; nor was it Christs scope to shew that Magistrates should punish none of the children of the wicked one , because of the danger of cutting off the children of the Kingdome with them , for the words may beare ( saith Calvin ) then , that all punishments and censures , both Civill and Ecclesiasticke rebukes , and excommunication , should cease till the end of the world , and so also saith Bullinger ; and the truth is , if the danger of erring in taking wheat for tares , or punishing the good and innocent , in place of the guilty , The danger of punishing the innocent in due of the guilty through mistak is no argument that hereticks should not be punished by the Magistrate . should hinder Rulers to punish such as are hardly knowne to be guilty , we should not so much as rebuke one another , til the day of judgement , for there is danger in sinning , if we rebuk an innocent man in liew of a guilty man or that the Magistrate kil an innocent man inplace of a Murtherer , for the danger in sinning in the least , is as good ground of abstaining from a duty , as in sining in the greatest , and therfore this new poynt of Divinity , that the Magistrate should punish no false Prophets or Seducers , but let them al grow til the day of judgment , for fear that he punish or put to death a faithfull teacher in liew of a false seducer , as Luther following some of the fathers teacheth , is so farre from being in this text , that it is not a truth contained in al the Old or New Testament . Yea , it is openly false , for then should wee not avoyd and turne away from Idolaters and Hereticks contrary to 1 Cor. ● . 11. Tit. 3. 10. Rom. 16. 17. But live and converse with them to the end of the world , because we may take some to bee Hereticks who are no such thing , but sounde in the faith then our selves shew me a warrant for such an untruth , that wee are to doe no duties till the day of judgement , for feare of sinfull miscarriages in the manner of doing them .

3 By the tares , Christ understands all the children of the devil , ver. 38. and those are the tares gathered and burnt in the fire , ver. 40. all things that offend , and they which doe iniquity , ver. 41. That shall be casten into a furnace of fire , where there shal be wailing and gnashing of teeth . 42. and they are such as are opposed to the righteous , who shall shine 〈◊〉 the sunne in the Kingdom of their Father . Now 1. The righteous that shall shine in heaven , are not the sonnd in the faith , only opposed to hereticks , except we say none shall be casten in the furnace but hereticks . 2. Hereticks are innocent men ( say Libertines ) and not doers of iniquity , as the ●ares are called , v. 41. 3. Nor are hereticks the only children of the devill , ver. 38. And the ill seede sowne by the envious man ; and the onely seede of Sathan , if the field bee the Church , if wee would beleeve Libertines , as it is not , but exponed by one Saviour to be the world , ver. 38. Yet the false teachers would be but the least part of the visible Church , in comparison of the ignorants , the Atheists , the murtherers , adulterers , and so not able to come up to compleate the visible Church as a company of good and bad , The Tares are not meant of hereticks but of al the wicked who shall be burnt with unquenchable fire that is , of hereticks and true teachers , for these would not make the quarter of the Church , yet Christ makes all the Church of wheate and tares .

4 Since the tares are all that worke iniquity , it shall follow that the Magistrate , by expresse command of God , is to suffer all the children of the wicked one , and all that worke iniquity , all adulterers , sorcerers , paricides , murtherers , perjured persons , traytors , robbers , theeves , and all evill doers punishable by the Magistrate ( for sure all these as wel as hereticks , are such as offend and work in iniquity in this Kingdom ) to grow and live till the end of the world , then sure the Magistrate may goe hunt Goats and hang up his sword .

5 If we sift every graine of the text , we must say that the Magistrate makes a doubt , Lord , shall I draw the sword against bloody men and traytors ? And the Pastors and Church , shal we cast out the leaven that leaveneth the whole lumpe ? and how carnall must they imagine the Lord to be , Calvinus in Math. 13. Non quemlibet rig●rem cessare sub●● Christus , sed 〈…〉 . who first went on a way of forcing the consciences of men , and converting men by the bloody sword , & rooted out wheate & tares in the old Testament , and now is become a little more just and meek , and will have the consciences of none to bee forced , but all to grow to harvest ? Whereas the Rulers and Pastors make no such question ; but the godly wonder at a providence in God , not in Magistrates , that good and il should grow together . But God rebukes mens carnall ●eale that murmure at his longanimity , that he throwes not all the wicked in hell fire , long before the harvest , and burns not chaffe ere ever it grow to blade ; and makes not harvest , ere summer be well begun .

6 The danger that Libertines phancy to be in killing Hereticks , is the taking them away being elect , before they be converted , which is as strong against divine providence , that appoints the Magistrate to kill the murtherer without respect of persons , not considering whether he be converted ye● or not , to doe justice is the Magistrates duty , election and reprobation , are secrets that belong to the Lord .

Nor doth Min●● Celsus promo●● their cause by saying , the tares must signifie false doctrine , as in the f●rmer parable ▪ an which this depends , the seed is the word of God , and Christ was sent in preach the Gospell , Heb. 1. 1. to tell us all things , John 4. 2● . a guide and leader of the people , the councellor , Esay 9. 6. in whom are hid all the treasures of wisdom and knowledge , Col. 2. 3. Christ was no law-giver , and when he speaketh of the conversations of men and their manners , that is not from his cheif office , which is to be a Prophet , then ill seed must be bad doctrine .

Answ. The Parable of the Tares , and of the Sower most distinct Parables in matter , and scope . Reduce this to an argument and it shall runne madde . 1. What the seed signifies in the former parable , that it signifies here . I deny the proposition , the scopes of the parable are different . In the former the ground is the heart of men , but here the Ground is the World . 2. In the former , Christ expones the seede to be the Word : Here hee expones it to bee the children of the Kingdome , and of the wicked one . 3. In the former there are not two seedes , good and ill , and two births , but rather foure , the wayside-men , the thorny-men , the rocky-men , the good and fruiteful-hearers , and here there be but two seeds , the seed of wheate and of tares . 4. The scope of the former is to show who heare fruitfully the Gospel , who not , this hath no such scope , but to compose our rashnesse in quarrelling with God that he suffers the wicked to have the benefit of the soyle , hedge , sunne , raine , dew , with the godly , and to live untill harvest .

2 He saith , that which was Christs principall worke , the preaching of the word of the Kingdome , that must be meant here by the seed , and wheate . It is a false proposition , and a connexion of hay and sand . 2. Christ came to save the lost , to give his life a ransome for many . Ergo , by this argument the good seed should hold forth the redeemed of God . 2. The assumption is false , to wit , that Christ came to be a King , yea , and as principally to be a Priest , to offer himself for the sinnes of the world , to give his life for his sheep , and goates must rather be meant by Wheat and Tares then any other thing .

3 By this argument Christ should propons no Parables , but all must aime at good seed and doctrine , what say we then of the parable of the five Talents ? The theefe in the night ? Of the letting out of the Vineyard to those that killed the serv●●ts , and the heire , and brought forth ill fruite ? And many other parables respecting our Christian conversation , and sober and vigilant walking , rather then the doctrine of the Gospell , though that bee the rule of all Christian walking .

And ( saith he ) by our sense , if the tares signifie all wicked men , then must all robbers and murtherers escape the bands of the Magistrate , for the Lord bids , let them grow till the harvest ,

Answ. let them grow not exponed by Christ and what it mean●●h . Then must no blasphemer , not a Julian , nor any that should teach there is no God , ●ee rooted out of the Church and State , for we say pulling up is not necessary to be meant precizely of killing , but rather of any punishing .

2 That , Let them grow till the Harvest , ( say we ) is neither a charge nor a command given to Magistrate or Church , touching censures to bee inflicted by men : For Christ expones no where , let them grow , to any such meaning , Libertines yeeld that sense , and Calvin undeniably inferres by this all censures of Magistrate or Pastors are cut off and casten over till the day of judgement , both the word in rebuking or excommunicating , and so Ecclesiasticall plucking up , and the sword must go and sleepe : but the sense of [ let them grow ] is , Why doe ye quarrell at the wisdome and providence of the Lord of the field , that he suffers the children of the devill to flourish ? and whereas the servants say , 28. wilt thou then that we go and ●ather them up ? It is a parable , and this part not being exponed can yeeld no new doctrine , and the most can be , is , Lord give us a providence of our owne , and a power not to leave one son of that wicked one in the earth ( & we shal make a clean field to our Lord ) rather then suffer them thus to suffocate and corrupt the wheat . The Lords answer is , I have ordained rather then such a providence be committed to you , that the ●ares should grow till harvest ; though the Lord have appointed a way how to purge leaven out of the Church , 1 Cor. 5. 1. Mat. 1● . 15 , 16. and how evill doers shal be ●ut off , Rom. 13. though not in so strict and accurate a way as we dreame , who would not have one thistle in our Lords field . Yea , would not suffer one sin to be in the world ( as wee dreame ) if we could hinder it , though God seeth a permitting providence to be more glorious .

But ( saith Celsus ) if the Lord understand by tares , What is understood by Tares . thefts , adulteries , robberies , extortion , he would not have used the metaphor of tares , but of briars , thornes , nettles , hemlocks , or the like , th●● are easily discerned from wheat whereas tares are like wheat .

Answ. Wee will not take on us to teach our Saviour to speake , we answer , The Lord understands , whatever wickednesse cannot be punished without ●●rt to the godly , and that hereticks and Idolaters may be knowne by ordinary Christians , as well as robbers and theeves , by Magistrates , the Holy Ghost teacheth when he hiddeth us not eat with them , Heresie may be knowne . but reject and avoid them , and judge them accursed , Gal. 1. 8. 1 Cor. 5. 11. and forbiddeth us to receive them into our house , Tit. 3. 10. 2 Jo● . 10. Now if they cannot bee discerned , he should bid us eat , converse with them ▪ lodge them ▪ blesse them , till the harvest come ▪ and also theeves and robbers are as undiscernable under the notion of theeves , so are murtherers , adulterers , plotters of treason ; for all these have such shifts and coverings , that it is hard for the Judge to plucke them up , and as hard in the matter of fact , and more , then to know who are heretickes : now heresie is knowne to be a worke of the flesh , no lesse then witchcraft , but to finde out who is the hereticke and what is heresie , the Holy Ghost supposeth it to be feazeable , else he could not bid us avoid them , and judge them accursed , but by this exposition , because there is danger , that we judge them ▪ accursed whom God hath blessed , private Christians should no more judge them cursed the● publicke Magistrates , but both should lodge them in their hearts , in the state , in their houses , blesse them till the harvest . Yea and Minus Celsus , and other Libertines speake against the Holy Ghost , so why shall ye judge a false teacher , and a hereticke to be accursed ▪ should you reject and avoid him , and deny him lodging ▪ for he is not a thiefe , a robber , or a murtherer ▪ nor sinnes he against the light of nature , nor is he seduced by Sathan , but to be pitied , yea he is innocent and godly , and so pious , that ere he sinne against the word and his owne conscience , he had rather be forsaken cast out of our houses ▪ and so not to be rebuked , contrary to Tit. ● . 13.

Celsus , What is meant by plucking up by plucking up must be meant killing as an her be withers , when plucked up by the roots , but when one is excommunicated , bee dyes not .

Answ. Plucking up is a metaphor , and when an hereticke is pulled out of the gates and courts of the Lords house , the Church of God ▪ and casten out of the society of the godly , and cursed by them , Gal. 1. 8. and they pray against him , and in faith avoid him , and ●●l fellowship with him , hee must Ecclesiastically dye and wither ( if Gods ordinance be not blessed to recover him ) and plucking up is as well a removing of him out of that condition and place , as any other thing .

By the field , What is meant by the field , what by the Wheat . Christ understands the world . Celsus saith , the whole is put for the part , the world in which that seed of the word of the Gospel is sowne , and that is the Church , for the Gospel is but heard in a small part of the world . But when did Christ sow the good seed of the Gospel first ? happily when Christ himselfe first preached the Gospel : or rather when the old impostor Sathan first dece●●ed our first parents , but if so , then the Serpent did not immediately after ●ow tares , for they were long agoe sowne , and the ●eed was then growne into range growing corne , and there was no need of his ●owing , but of his further manuring of it , but this seed is sowne , with every new act of preaching of the Gospel : so this parable cannot agree to the parable of the draw-net , in which there be both good and ill fish ; now good and ill fish had their first breeding in the water , since the beginning : not agreeth it , for the same cause , with the parable of wheat and cha●●e , which hath ever been in the world , whereas the tares are sowne upon a new occasion of preaching the Gospel .

Answ. There be nothing here but vain and forced conjectures , Christ expounds the wheat of the children of the Kingdome . Celsus of the doctrine of the Gospel Christ makes the field the world Celsus makes the field the Church , and when he hath fancied these dreames , contrary to Christs exposition , he goes to the time , when the Gospel was first preached ; which hath nothing to doe with the text ; for when God made men good , Sathan came and sowed tares , and corrupted men , and turned them into Apostates from God . And ever , since the beginning in the world , there hath been a mixture of cha●●e and corne , fishes good and bad , and of the children of God and children of Sathan , and the Saints must let both grow till harvest , that is , they must not stumble nor murmure at God , but submit to his wisdome , who will have this mixture till the last separation of men for heaven , and the barne of the great husbandman , for hell and the furnace , in which all things that offend are casten .

2. All the tithes of the Parable must be not expounded , nor the time exactly searched into , when the Tares were first sowne . For the time of sowing wheat and tares , it hath beene from the beginning since there was a field , that is a world , and the parable that speakes of sowing wheat , and the envious mans sowing of tares immediately after , is but borrowed from men , as the sleeping of a husbandman , which may as soone prove , that he that watcheth over Israel doth both slumber and sleep , and that the sowing of tares , and of the sonnes of Sathan in the world , is as much without the foreknowledge , counsell , and providence of God , as the husbandman is ignorant of his enemies sowing of tares in his field , when he is in a deep sleep as it may ( if all the joynts of the text be thus squeezed to blood ) it can prove that hereticks are to be tollerated , and that onely tares are sowne , when the husbandman sleeps , in regard that Sathan sowes wicked men and corrupteth them , beside and against the decree and irresistible will of God , nor does the text beare that with every new sowing of wheat , there goeth the immediate sowing of heresies and tares , which though it may have a truth in it , yet it hath no ground from this text , and Celsus shall never prove it , nor any Libertine for him .

Celsus , If long agoe the City into which a false Prophet fled was to be burnt with fire , cattle , and all , and if Angels killed many thousands at once , why doth not God by Angels now kill many , and destroy them , City and cattle ? and if sinnes under the Gospel be more hainous , and God not a whit meeker to sinners under the Gospel , then under the Law , and if the punishment of the Magistrate must grow , as the sins grow more hainous , why ? then as false Prophets were but stoned of old , Papists and others doe , well to burne them quicke with a slow fire , for the more light and grace we have under the Gospel , the more ●ainous the sinne is , and the punishment must be more then death now , else Christs death hath made God milder , not to men , but more severe , and only meeker toward the walls of the Towne ; the cattle , the spoyle .

Answ. If a Becold flye to Munster , and gather a number of robbers in to him , How sins are more hainous under the New Testament , & how God 〈◊〉 now no lesse s●v● 〈◊〉 under the ●aw , and a City that will defend and protect a false Prophet against justice , is to be dealt with , the same wayes as under the Old Testament , except that the typ●calnesse is removed . and upon pretext of conscience kill and destroy , and if that City will joyne with him , and defend such bloody hereticks , we thinke under the New Testament sadder punishment is due to him , because the sinne is more hainous , and the false Prophet so flying to a City , is not onely a false Prophet , but a publicke robbing murtherer . And the punishment should be greater as the Lord augments punishment for greater sinnes , as is cleare , Heb. 2. 1 , 2. so should his deputy the Magistrate doe , and no doubt , the Lord slayeth millions of more , with the destroying Angel , of both pestilence and sword now ( as manifestly never such documents of saddest divine vengeance was seen on a City in the Old Testament , as was to be seen in the City of Jerusalem ) by the sword of Titus Vespasian , because they had slaine the heire Christ ; but Papists burning of men quicke , because they adhere to the truth of Christ proves nothing , and we thinke a Julian now deserves a rougher death at the hands of men then any seducer or blasphemer under the Old Testament , and how ever , men with their wit thinke Servetus got more then heaped justice , because he was burnt for probabilities and nicities . I doubt not but men void of the zeal of God , if they had lived when the sonne of the Aegyptian was stoned , and Baals Priests , and the Idolaters , Exod. 32. ( who both acknowledged Jehovah that brought them out of Aegypt , and the Scriptures and ten Commandements ) which then were killed , would say the same , and many did say the same very thing of these , that they say now of wicked Servetus , but they but judge of sinne , and measure divine justice with their owne yard .

2. God was severer then , in some Laws , to things , and to men also , as in commanding the cattle , and women with childe to be put to the edge of the sword , because he would both give a document of morall justice for our imitation , and of typicalnesse of Justice , for our instruction ; but in the kinde of morall justice ( for all typicalnesse is now ceased ) the Lord is severer under the Gospell , then under the Law , as is evident , Mal. 4. 1 , 2. Heb. 2. 1 , 2. Luk. 23. 28 , 29 , 30. and no lesse jealous of his owne glory now then at that time , and his wrath rages against walls , and houses , and senselesse creatures more now then at that time , see what desolation he hath wrought in Ireland , what eating of horses , of Infants , and of killed souldiers , hath beene in that land , and in Germany ? And what vengeance shall lye upon the stones , fields , of Romish Babylon ? and this shall be done by lawfull Magistrates , Kings , and others , Rev. 17. 12 , 13 , 14 , 15 , 16. God did then deale more rigidly with a people whom hee purposed to compell to flye to Christ . But that his mercy ebbes or flowes , increaseth or decreaseth with the Moone , is new divinity . And it is true , God was more severe under the Old Testament in regard of typicall severity , commanded by God to Magistrates , as to Saul , to kill the Amal●kites , women and sucking children , but in regard of justice inflicted by himselfe , the impression of hell is more to be seen in destroying Townes that have been swallowed up by earthquake , men , women and children in extremity of famine , pestilence and bloody warres now , then under the Old Testament .

And cleare it is , as in this Parable , the Lord will not have us to murmure , that the godly and wicked grow together , so he will have us to know there cannot be an exact purging of the visible Church untill the day of judgement come . Acontius , and Celsus answer 1. But so hee forbids to purge the Church universall , but if men shall be so diligent in purging all particular Churches , what else should they doe but contravene the command of God , who forbids to plucke up the tares ? 2. The Lord forbids the plucking up , in either universall or particular Churches , because this is a generall command , let them grow till harvest .

Answ. What ( let them grow ) imports . We constantly deny that ( let them grow ) is a command at all , but only an inhibition to us that we quarrell not with God who suffers them to grow , and yet it follows not that Magistrates and Pastors sinne in doing their duty so farre to plucke them out , as the wheat be not also plucked up ; for as we are not to fret and impatiently grudge at the permissive will and providence of God , How we are to beare permissive providences wherein evills of sin fall out . in that he permits tares to grow , so we may , without sin , both pray the contrary of that which the permissive will ordaines to be done , and labour to doe the contrary , and yet not sin , the Disciples were not to grudge and fret at that decree of God , when they heard Christ say , I will smite the shepheard , and the sheep of the flocke shall be scattered , yet were they to pray the contrary , as Christ commanded them , that they might not be led into temptation , and that they might never fulfill that permissive will of God in being scandalized at his suffering , and in leaving and forsaking their Lord and Master and denying him , when it was their duty not to be scattered , and not to forsake him out of feare , but to confesse and give a testimony before men . Upon the same ground Magistrates and Pastors should do their duty , not to suffer all the tares still to grow among the wheat , and not to permit wicked men to blaspheme , murther , betray , and destroy the Saints , and the innocent among which they live , but according to their places they are to punish , and hinder and impede the growing of tares , but withall they are not impatiently to grudge and censure providence , but to let them alone , that is , to let God alone , and suffer him in that admirable disposall of affaires though wicked men be not fully purged out of Church and State till harvest , and here is an argument to me that by the tares , Christ must not meane corrupt doctrines , but wicked men , for it is a frigid and vaine interpretation to ascribe to our Saviour , such a sense that he must suffer heresies , till the harvest , Christ must mean by Tares and Wheat , persons , not doctrines , good and ill and when the harvest is come , hee must send his Angells to gather heresies , and binde them in a bundle and cast them into hell , and so must he gather sound doctrines , upon the same ground , and send them to heaven , whereas the words clearly beare that they be persons that doe offend and worke inquity that the Lord thus judgeth at the end of the world ; nor is the conceit of Celsus of worth that by a figure he understands by tares hereticks that are horne of corrupt doctrine ; for then Celsus shall first have no ground from the former Parable to expound the seed to be the word , and the tares to be corrupt doctrine , for then these words a certaine s●wer went to sow seed , and as he sowed some fell by the side , must have this sense , if Celsus make this parable to agree with that in the signification of the word seed , that the preacher of the Gospel went forth to sow seed , that is to sow true and false teachers , and some seed , that is some false teachers fell upon the 〈◊〉 side , &c. which is non-sense .

2 It is against the justice of God , Minus Celsus . that Hereticks , since they but simply erre , and are innocent , holy , and so feare God , that they had rather suffer torment and burning quicke , and are commiseratione digni ( as say the Belgick Arminians , Celsus , and other Libertines ) should be for meer innocency and godlinesse gathered by the Angels , in the harvest of the world , and casten into the fire and furnace of everlasting vengeance : I grant out of imitation of the fathers , and particularly of Augustine , who retracted his opinion touching hereticks , and the coercing of them : Divines use this expression , hereseon zizania , tares of heresie , but aluding to , rather then expounding the parable .

Celsus fol. 52. 53 Magistrates correcting faults , doe not purge the Church of tares , but punish the hai●ous crimes of wicked men , and though ill doers repent and confesse their errour , yet the Magistrates doe punish , but if hereticks abjure their false doctrine , the Magistrate pardons them .

Answ. Nor do we expound the field to be the Church , with Celsus , but like better to follow our Saviour who expoundeth it to be the world , and so the Magistrates punisheth societies .

2 Nor is it inconvenient that the Churches nurse-father purge the Church in a politick way , as his place may bear .

3 It is true , some crimes as murther , the Magistrates punish with death , and is to accept of no satisfaction , Num. 35. 30. 31. because the taking away lif● It among things that cannot be repaired , Whether false teachers if they repent must be spared , or because they may repent . but it is not universally true in all cases , that the Magistrate is not to forgive , if the guilty man repent . And though we could not determin that case of conscience , whether the Magistrate should punish a blasphemer and a false teacher if he repent , yet it follows not that he should not be punished who willfully goes on . And the reason why hereticks repenting , are to be pardoned by the Magistrates , is , because obstinatious persisting in an heresies , makes a man an heretick punishable by death , but if a blasphemer have perverted many soules , and have presumptuously dishonoured the Majesty of God , to me , it is a question if the Magistrates ought to pardon him , and though he be not put to death , it is sure he ought by the Magistrate to be punished , which is the thing we prove now .

Celsus , Tares may bee turned into wheat , and converted ; if the man bee killed hee is gone and past recovery . Minus Celsus ●o . 53. Hereticks doth no ill , but good to the wheate , hee lives , saith Augustine , that either hee may repent , Zizania , Tr●●ico non nocent sed prosunt . or that a good man may bee exercised by him . Some say , variety of opinions in Religion are expressions of divine wisdome .

Answ. Augustin , Omnis 〈◊〉 , au●dco 〈◊〉 ut corrigatur , aut , ut per eum bonus ex●erceatur . A murtherer may be converted , as well as a heretick , and is nearer conversion then a man of a corrupt mind , and a heretick that is to be rejected , and no more taught and admonished , as concerning the faith , he is reprobate , Tit. 3. 10. 1 Tim. 3. 5.

2 Nor doth he good to a beleever , but as a gangreene and a pest to a wholesome body .

3 And if he doe Good , and be an expression of the wisdome of God by being an heretick , why is he as chaffe casten in unquenchable fire ? as Libertines expound the Parable .

4 If he should live that he may exercise the faith and patience of the Saints , then should not the Kings of the earth burne the flesh of the whore , nor the Magistrate take vengeance on murtherers , for the faith and patience of the Saints is seen in their oppressions , but no thanks to oppressors if hereticks must not be killed , why did Mu●cer , Becold and our Anabaptists now in armes and having no enemy , kill all the godly , because they judge them wicked , should they not be letter grow till the last harvest also ?

CHAP. XXI . Of the Samaritans , and of no compelling of Heathens . How the Covenant bindeth us .

LIbertines alledge , Luke ▪ 9. 51 , 52 , 53. &c. When Christ by a village of the Samaritans , was rejected and denied lodging , James and John say , Lord , wilt thou that we command 〈◊〉 come downe from heaven , and consume them , even as 〈◊〉 did ? But Christ rebuked them and said , yee know not what manner of spirit yee are of ? for the Son of man is not come to destroy mens lives , but to save them . Min●● Celsus de hereticcus ●ocrecudis 24. Then are we to spare the lives of those that refuse the true and sound doctrine of the Gospel , yea who oppugne it , and to admonish them ; Celsus saith , this example is not proposed to compare the Samaritans with hereticks , or the Apostles with the Ministers and the Magistrate , but that the benigne and meeke engine of Christ , in matters of Religion , may be cleare , and that we should abhorre cruelty , in matters of Religion , for if the Apostles had moved the same question touching heretickes at that time , Christ would have given the same answer . The Holland Arminians say , if Christ suffered not his Disciples to conceive a desire of revenge from heaven from the onely love and zeale of Religion against the Samaritans that denyed lodging to him , Remonstrantes Be●g●ci . Apol. c. 24. p. 279. farre lesse must we beleeve that he will suffer , that in matters of Religion , for meere conscience any manifest violence should be exercised ; for Christ saith , the spirit that leads you is raging , vehement , fiery , the spirit of my Disciples is not so . 2. Your spirit seeks to destroy lives , out of a zeale for Religion , the Spirit of the Son of man is for saving , not for destroying of mens lives . And this generall answer of Christ forbids all cruelty in the matters of Religion , saith Celsus .

Answ. The not burning of the Samaritans doth prove nothing for the immunity of hereticks from the sword . First , the Libertines must prove from this , that the Disciples made Religion the quarrell , why they would have the Samaritans burnt , and not an inhumane fact of denying against the Law of nature , an act of hospitality to strangers , and that because of the envy between the Jews and Samaritans , Christ seeming to grace Jerusalem , with his presence , then the Samaritans have had a high esteem of Christ , & were offended that so mighty a Prophet should visit their hatefull enemies this was an act of envy rather then an heterodoxy in the faith , or opposing the doctrin of the Gospel .

2. The Samaritans were yet in their Idolatry and utterly ignorant of the Gospel : now we had never a question with Libertines , whether the first thing to be done to such as will not admit Christ or his messengers within their houses ; & for the first act of refusing to hear the Gospel , before they be instructed , we are to call for the Magistrates sword to kill them , or for fire from heaven to destroy them ? we think no : we should thinke this no way of God to convert them ( wee plainly say ) It is not lawfull to us to goe with fire and sword , to force the Indians , Samaritans , or any heathen to embrace the Christian faith , How s●re wee may compell other Nations or ●eathen to imbrace the true faith . the weapons of our warfare are not carnall , if they be within our power , we may restraine them , 1. From spreading their blaspemies to hurt and seduce the soules of the people of God . 2. We may hinder them from reproaching God or his son Christ in the hearing of the people of God ▪ as David fought against Goliah , who blasph●med the 〈◊〉 God . 3. If they do Nationall injuries , and acts of hostility , we may raise armes against them , and in these warres in case of subduing , we may intend the propagating of the Gospel to them , as the Master is to command and teach his servants , Gen. 18. 18. Deut. 6. 6 , 7. so the victors having made the subdued people their servants , doe now acquire some masterly power over them to see them instructed in the knowledge of the true God . Nor is the intention of overcomming in a lawfull warre , the more unlawfull , but rather more spirituallized by the accession of a spirituall intention to doe good to their soules , whether wee may by force take their children from them , and train them up in the Christian Religion , is disputable , since their condition of being subdued denudes them not of the naturall relation of fathers to sonnes , or because in so robbing them of their children , we should but spoyle them of the actuall abuse of that paternall right , which is now conveyed to runne in a right channell , to traine up young ones in a right way , whereas their parents would imploy it to a wrong end , it would seeme no violence to the soules of young ones , since nothing is done , but by gracious education and instruction . 4. If they joyne with us in one Religious Covenant , and we sweare with our lives and goods to defend one another , we may cause them stand to the oath of God they were under . As Asa compelled not onely Judah but those of Israel that fell in to him , to stand to the oath ; for the Covenant , when it is mutuall , giveth a reciprocation of Rights to each Kingdome over the other , for if he that makes a promise to another , much more he that sweares a Covenant to another , makes over a right to the other , to plead for the fulfilling thereof , omnis qui promittit facit jus alteri , cui est facta promissio , ad requirendam promissi implectionem . This is cleare in the King● covenanting at his coronation with his people , and the people with the King , in the compacts between the master and the hired servant , between two merchant● ; if thi● were not , the nerves of all societies , and lawfull confederations between man and man , nation and nation should bee broken . 2. Omne promissum cadit in debitum , promise becomes debt , and so doth a Covenant .

But before I say more of compulsion of heathen , Of the Covenants obliging of us to the religious observance thereof . that are without . A word to the wise of forcing within , and of the Covenant , endeavouring of uniformity , not the Prelaticall in Ceremonies and canonicall obedience , which Familists impute to the Covenant , but Scripturall uniformity in the same faith and forme of wholesome words , and externall worship and ordering of it , which is not indifferent , as Libertines and Familists , who in this are brethren against Presbyterians , the Authors of their breathing in England , ( but we intended good to men , not to sects ) endeavouring of nearest uniformity in the three Kingdomes , which we did sweare is contrary to actuall tollerating of all sects and Religions , but the Sectaries endeavour the latter , and have compassed it , ergo , the Sectaries are gone contrary to their Oath and Covenant . The Proposition is evident setting up of all sects and Religions by a Law-tolleration , is an endeavouring , yea and actuall erecting of the widest multiformity that is , Yea but the Ordinance provides against Antitrinitarians , Socinians , Papists .

Answ. There is no provision against them , Papists will say Amen to tollerate them .

2. There is no provision made to try Socinians and Papists whether they be such or no , but the old way of trying them by the Law removed , and no new one established , then are they the same way tollerated , that the Familists , Aminomians , Arminians , Libertines , Enthysiasts , Antiscripturists , Sceptists , Seekers , are tollerated , who all will acquiesce to the Ordinance , as I conceive , and within these few yeares would have rejoyced at lesse then the halfe of it .

A certaine Author hath written a Treatise called Ancient bonds , Ancient bonds c. 10. sect. 3. p. 67. 68. in which there is little antiquity , lesse 〈◊〉 , no impartiality , much ignorance , for he neither doth , nor can so much as state the question . And he faith 1. We are to endeavour Reformation of Religion in the three Kingdomes not simply , but according to the word of God , The word of God as it is in every mans conscience no rule of Reformation in the Covenant . the only patterne and regulation of the best Reformed Churches , and of us , we clip the Covenant of these words .

Answ. The word of God ( say the Familists in their Petition to King James an . 1604. ) as we understand it . So as Libertines understand it , and according to their conscience , so the Jewes would sweare to endeavour a Reformation according to the word of God in the Old Testament , as they understand it , and the Papists according to the word of God , as they understand it , to written and not written , and will the Author dare to looke God or men in the face ▪ and say the words , according to the word of God , is according as every Covenanter understands the word of God , the Prelaticall man , the Socinian , Arrian , Familist , Antinomian , Seeker , Separatist , Antiscripturist , Antitrinitarian , Arminian ? for all these did take the Covenant ( if we 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 , The ●quivocation of Sectaries in swearing the Covenant . 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 , Independents● this is worse then a Popish implicit faith , which we disclaim .

The other thing ( saith he ) left out , Ancient bonds p. 68. 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 , The Author of the Antient bonds an ignorant prevoricator in the Covenant . 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 , Al moral compel●ing of hereticks , and refuting of false●teachers by the wo●d , 〈◊〉 as unlawfull as c●●p●l●ion ●y the sw●rd , according to the principles of Libertines . 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 ●ight against Christ , as Elim●s : for Eli●●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 and conjectures , for it may be ( say Libertines ) that all those whom wee refute as hereticks , be sound in the faith , and we , not they the hereticks , and those whom we refute , are as much oblieged in faith to refute us , as we to refute them . So I see not how Libertines can use so much as morall compelling of Hereticks . For 1. They cannot compell them with the sword to forsake their heresies , because the sword bearer being fallible knoweth them not to be heresies , they may be necessary truths for him . Ergo , because the Pastor is no more infallible then the Magistrate , the Pastor with certainty of faith cannot say , thus saith the Lord . Jezabel is a false Prophetesse , Hymaeneus and Phyletus depart from the faith , for Jezabel , Hemaeneus and Philetus may be sound in the faith , and this Pastor , who refuteth them , the false heretick , for there is no peremptory and imposing decision of any of these , till the last judgement , since now the infallible Prophets and Apostles are dead 2. Upon this ground , yee cannot eschew any as a heretick after twise admonishing him of his here●ie , for ye have no faith , nor divine certainty , it is an heresie that he holdeth , it m●y be you who admonish him are the heretick : only upon opinion you admonish him . 3 , You cannot rebuke any Heretick sharpely , that hee may be sound in the faith , for you are not infallible in the bestowing of the lashings of your tongue on a heretick , more then the Magistrate in beating him with the sword , and your rebuking of him , may be heretical and unjust , and he the man sound in the saith . 4. Upon the same ground you cannot admonish and instruct him in faith . Nor , 5. Call the opinion of the Magistrates coercing of men with the sword for their conscience , a bloody tenet and persecution of the Saints . Nor , 6. Can you in faith refuse him lodging in your house , and all your 7. Saying in the pulpit , such a way of Familisme is a way of heresie , is not resolved in , thus saith the Lord , by such a preacher , but such a preacher so thinketh , possibly phancies , that the Lord sayth such a way is heresie . And by the same reason what ever pastors preach , especially except it be two or three fundamentalls which all Christians , Papists , Socinians , Lutherans , Protestants , Familists , Arminians , Seekers , &c. Is but the dictates of their own conscience , and so they preach , so they beleeve , and so they professe not , because God so saith , but because their conscience so dictates to them . And here is the Libertines Creed , Me thinks Christ died for sinners , the dead shall be raised , &c. And so Libertines are very Papists in this , and resolve our faith into the testimony of men , the conjectures of the conscience . p. ●6 . 69.

So he goes on ; Hee expounds uniformity and nearest conjunction , to be absolute conjunction and identitie . If we be agreed of the same Church Officers with the reformed Churches , and have cast out the old Vsurpers , cashiered the Common-prayer booke , Ceremonies , Alters , Crucifixes ( all which we have don by the Covenant ) do we not save our Covenant , though we cast not our Churches into such Classicall provinciall , or nationall formes .

Answ. Nor do we plead for absolute identitie in doctrine , and worship , The Magistrate is the magistrate cannot send ministers but 〈◊〉 a compl●sory way . but indeavour it we ought . But how I pray you doth the Magistrate ( for that I had almost forgot ) send Ministers to rebuke , exhort and reclaime men from their errors , but not compel gainesayers ? The Magistrate ( I am sure ) sent not Paul and Barnabas ; it was not so from the begining , in the Apostilick Church there were no Parliament-Ministers . But it may be the Authour meanes a politicall civill sending of Ministers to extirpate heresies . But be it so , all Magistraticall sending of Magistrates is a commanding of them by the sword in a compulsive way , that they goe preach against Familisme , Socinianisme , Arrianisme . But if so , good Sir remember your selfe , the Magistrate , as the Magistrate doth not request , and morally by the power of the word ( for he hath not any such spirituall armour , I conceive , for his warfare ) intreat , and say , good Pastors , I beseech you go preach against Del , Randal , Saltmarsh and other Familists , and extirpate their heresies ; private men so send Pastors , but as a Magistrate he must say , I command you goe preach against these heresies , under the paine of bearing the vengeance of my sword , now if the Pastors reply , Good Master Judge , we cannot doe that , for we think Familisme a new glorious discovery of spirit , and Mr. Saltmarsh hath beaten out of the Scriptures , new sparkles of glory and flowings of free grace , Familisme is no heresie . If the Magistrate notwithstanding by his place and calling send these , and command them to goe and extirpate Familisme , doth he not compell the consciences of these pastors he sends ? what doe ye then talke of no compelling ? for what ever the Magistrate by his place doth command which is lawfull , if Ministers or any other refuse to obey , he may use the sword against them . Ye cannot say , if it be a matter of conscience he cannot compell them to doe it by his place : then ( say I ) by his place hee cannot command them neither . Beside that , this answer is , directly against the words of the Covenant , if every man in like manner . Art. 2. Be to endeavour the extirpation of Popery , Prelacy , Heresie and Schisme , in his severall places and calings , as the Author saith , this referres to the whole obligation of each person respectively . Then is the Magistrate according to his place and calling , which is to beare the sword , to compell with the sword , the extirpation of Popery , Prelacy , Heresie and Schisme , and what hath the Author gained by this glosse , which I conceive is the true glosse ? except he mean the Magistrate , as the Magistrate should lay aside his sword and fall to prayers , requests , obtestations , that hereticks would lay aside their errours and preach sound doctrine , but now he doth so pray and request , not according to his place , as a Magistrate , but according to his vocation as a Saint and a Christian , which yet crosses the Covenant , and makes the Parliament not as the supream Court of Judges to take the Covenant , but as so many private Christians .

2 If so , the Judges are not in their respective places to take the Covenant , nor endeavour the extirpation of heresie , because that is against the word of God , but then by what authority or calling did the Parliament cast out old Vsurpers , the Prelates , casheire the Service booke , Ceremonies , Alters and Crucifixes ? Either as a Parliament , and so by the sword : is not here yet the Prelates conscience squeezed to the blood ? is not here highest violence done to the consciences of high alter men and adorers of crucifixes ? Why to them more then to Famili●s ? But if this was done by reque●● , and word● of butter and oyl from the Parliament and Committee-men , then are Ordinances of Parliament but meer requests to the Subjects . But it is protestatio con●raria facto .

He addeth , if these words ( we shall endeavour the extirpation of Schisme , p. 〈…〉 and whatsoever shal be found contrary to ●ound doctrine , &c. ) be levelled onely against the Congregational men , it was not fa●re to draw them into a Covenant to destroy themselves . It s disservice to the State , to spoyle the State of so many Godly and brave men , and seemes to be but the birth of that challenge against these men ( to bee the Sanballets and Tobia's of this present worke ) and is the highest breach of love .

Answ. It is apparent the Congregationall men he meaneth are the Independents , who would have their Churches gathered out of true Churches . Who will not be called Schismaticks , as if ensis and gladius were not one thing , How Independents were insnared by Presbyterians to take the Covenant as the lying Author saith . then this Author levelled these words against Presbyterians , as the Schismaticks , for where ever one Church is rent from another true Church , one of the two is the Schismatick Church ; sure but the Author will not have Independents the Schismaticks , then was it faire to levell these words in the Covenant against Presbyterians , and draw them in a Covenant to destroy both their soule and body ?

2 The Congregationall men were not drawne , but they came to another Kingdome with faire words to draw Presbyterians in a Covenant , and said , and swore to indeavour uniformity , and yet practise this day multiformity of Religions and have put to the saile , the blood of many gallant men in Scotland , that so they may buy with their lives , cursed Liberty of Conscience . But will it not be bitternesse in the end ?

3. The Author hints at a story that fell out in the Assembly of Divines where I was witnesse , Mr. Phi. Nye having sworne to endeavour the preservation of Presbyterian government in the Covenant , was pleased in the face of the Assembly in the hearing of that renowned Generall of England , for the time , the Earle of Essex , and many other honourable and noble persons , to declaime against Presbyteriall government , as formidable to States and free Kingdomes , as of old some called Jerusalem the rebellious City , and the Prelates the same way burdened the Generall Assembly of the Church of Scotland , but Mr. Alexander Henderson , a man for piety , learning , prudency and singular moderation , from zeale , not from the spirit of gall and wormewood , as the Authour slanderously speaketh , said they were the words of Tobiah and Sanballet , to hinder the worke of Reformation ; now whether that worthy man spake what hath now come to passe , let the godly Divines of the Assembly be judge .

4. We know no service to the State done by these men , but that they set up with the sword all the blasphemous and hereticall Sects and Religions that Th. Muncer or John of Leydon phancied contrary to the oath of God , for they all professed they were for the Covenant , many of them did sweare it , with what conscience to performe , let Crumwel and others speake , God will not be mocked , which is such disservice to the State of England as cannot but draw downe from heaven the vengeance of the Lord , and the vengeance of his Temple upon the land ; or was it fair when the Congregationall men did hide their conclusion of liberty of conscience , would keepe that intended Idoll in the bottome of their heart , and joyne in Covenant with Presbyterians , and sweare against multiformity of Religions in words , known to be contrary to the sense of those who drew up the Covenant , contrary to sense and reason , and the same words of the Covenant , and now obtrude on us multiformity for uniformity .

5. The Authour insinuates as much , as not to give them liberty of conscience , as a reward of their valorous fighting , is disservice to the State . But ingenuous workmen speake of their wages , before they ingage in the work , but to keepe up any word of liberty of conscience untill the worke bee ended , and it come to disbanding , is no fair bargaining , but rather in plaine English , either sell to us Law , Liberties , Religion , and give them to us beside our arreares , or we must be a perpetuall standing Army to governe England , and manage Religion with the sword , and to set up all Religions , and destroy the Covenant and the Protestant faith , Pag. 70 , 71. and live upon the sweat of other mens browes .

The Covenant with a faire interpretation may be urged against Presbyterians , and for the Congregationall way , as well as otherwise . The Covenant binds no man , nor number of men to State or Church for their parts respectively , to any paterne or degree of Reformation , conformity or uniformity with other Churches , but what shall satisfactorily to them and each of their consciences , appeare to be according to the word of God ; and such a Reformation doe the Congregationall men desire , pray , preach , endeavovr for and after , in the pursuance of the Covenant , as if there had beene no such outward Covenant obliging them , would yee have men driven in droves to the Sacrament still , and the pretious and the vile mixed ? and Idol-shepheards suffered ? and Bishops Courts , and Consistories continued ? had these beene beaten downe , had not we under God , as a forlorne hope first given them battell ? how can ye say , we hinder Reformation ? when we are for a further and purer Reformation ( your selves being judges ? ) you would ●it down on this side Jordan , we would advance ? Si● you quiet , if you will not helpe us , as we helped you .

Answ. When you of the Congregationall way , that is , of the Church way ( for none are Churches but you , we are excommunicated , and all else but your selves ) did sweare to endeavour the preservation of the Reformed Religion in the Church of Scotland in doctrine , worship , discipline , and government , which to your consciences , and all the Reformed Churches is Presbyterian , can the Covenant be turned against Presbyterians , as well as against you ?

2. You write and preach that the government Presbyterian , is Popish , Antichristian , more tyrannicall then that of Babel , of Aegypt , so all your way , and particularly Mr. Burton in his conformities deformity , and your Independents in the Assembly , yet you did sweare to endeavour its preservation , and all the Independents in both Houses spake against it as tyrannicall , and have voted to clog it with Erastianisme , I would beleeve Erastus , How Independents sware to defend the Presbyterian government , & with tong●● , pen , sword , cry out at it , as Tyrannicall , Antichristian , and Popish . if he had sworne to endeavour the preservation of it , better then your oath . I think Pagans would not sweare to endeavour the preservation of any religious way which with tongue , pen , lawes , and sword , they endeavour to undoe and extirpate ▪ see if distinctions will defend it against the common enemy , and whether these words , according to the word of God expounded by you , will save you from the quarrell and wrath of God for a broken Covenant ? Passe over the Isles , and goe to Turkey , to America , and see if such a thing as this hath been ?

2. The Covenant bindes no man ( saith he ) to any degree of Reformation , but what shall satisfactorily appeare to each mans conscience to be according to the word of God . 1. Then the Reformed Religion in Scotland , in doctrine , worship , and government according to the word of 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 ●●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 manifested 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 . Libertines make conscience , not the word of God their rule .

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 , So Remo●strantes in vindici●s Apol. l. 2. c. 6. 135 , 136. nominem , post quam acceptavit decretum , ( this Author , post quam accepta●it ●uramentum ) ten●ri illo diutius ▪ quam ea ●●ge qua●enus & qu●ndin ipse i● co 〈◊〉 sua judica illud esse ●erum . 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 Sa●marsh , or put your faith in the power of the sophismes o● a cunning Jesuit , he makes it satisfactorily appeare to your conscience that it is according to the word of God that the captive ●e killed , ●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 per●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 , How appearing to the conscience makes not the word of God to be the obliging rule , but onely as touching the right and due manner of being obliged thereby . 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 qua●●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 had never been made , if the erroneous conscience gainsay .

6. You did know the discipline of the Church of Scotland debars not all from the Sacrament , except known unregenerate persons ; yee knew their Consistories to be hatefull to the common enemies , why then did you swear to defend them against the commmon enemy , since both to your conscience and the common enemy they are contrary to the word of God .

7. You durst not give the first battle to Bishops , Scotland gave it to them , when your Grandees were as low as shrubs , as feared as Harts .

8. You hinder Reformation , your Independents wrought with all their power , there should be no Assembly , and that no old non-conformists , such as sound and learned Mr. Ruthband , gracious and zealous Mr. Ash , and others , to bee members thereof , and would rather have had Prelaticall Conformists in the Assembly then they . You joyne with all the Sectaries , who are against Covenant , Government , Confession of faith , and Directory of worship , retarded the proceedings of the Assembly ; we heard often in Scotland ▪ you wished Prelacie were gone , if ye knew what to put in its place , as if no Government known to you could fit England but Prelacy , and that of the Reformed Churches were not so good .

9. You would goe further on then we , and be over Jordan , but we had rather sit downe on this side of Jordan , as go over with you , for ye was not well over , when yee set up at the Kings house Idolatrous bowing to Altars , and the abjured Masse-booke , and Familists , Socinians , Antinomians , Seekers , Arrians , preaching Souldiers , who teach as many Saints , as many Christs and Gods manifested in the flesh , and when these perverters of the right wayes of God were silenced by a godly Preacher at London , they prayed woe with learning , it opposeth all the wayes of God ; and is that a Reformation on the other side of Jordan , which sends out Apostles to preach that are as blinde as Moles in the principles of the single Catechisme , who know not whether there bee-one God , and one Mediator Christ , or millions of Gods and Christs , yet these are the onely a●ointed ones . It were good that such a Reformation were over Jordan , and millions of miles beyond America .

CHAP. XXII . The pretended Liberty of Conscience is against the Nationall League and Covenant , and the Ordinances of the Parliament of England ingaged by Oath for a Reformation of Religion .

A Midst our greatest feares , and the inlarged sorrowes of our heart , for the calamitous condition of our dear brethren in England , by reason of an unnaturall warre raised by a Prelaticall , popish and malignant party , tending to the destruction of the Kingdome , subversion of Religion , Lawes , and Liberties , we exceedingly rejoyced , when the Lord mighty in counsell ▪ did lay in Sion the foundation of a hopefull building ▪ and stirred up the spirits of the Honourable Houses of Parliament to declare to the Commissioners of the Generall Assembly of the Kirke of Scotland their sense of Church government , Returne to the Commiss . of the Gen. Assemb. of Scotland , an . 1642. p. 5. by Archbishops , Bishops , &c. to be dishonourable to God , by arrogating to themselves a pre●●minence and power which he had not given , justly offensive to the Kingdome , a great impediment to the growth of Religion , and promising to remove the same , desired for the obtaining of a● happy union with the Church of Scotland , Returne of the Parliament of England to the Com. p. ● 6. and other Reformed Churches abroad , the Generall Assembly to send to the Assembly of Divines at Westminster , some godly and learned Divines of that Church , whereby an uniformity in forme of Church government might be obtained , and t●ereby a more easie passage made to the settling of one confession of faith , one Liturgie or Directory of publicke worship , and one Catechisme , in all the three Kingdomes , and when for our faith fulnesse to our brethren in sending an Army to England to helpe them , the enemy had wasted our land , and we were given for lost , and filled with the cup of astonishment , of waters of gall and wormewood , in our greatest midnight darkenesse ▪ it was to us the morning dawning of the flourishing condition of the Isle of Britaine , when we did reap first fruits of that blessed union of both Kingdomes by that Nationall Covenant with the Lord the most high , and of the three Kingdomes amongst themselves , never to bee forgotten , and when we received the Directory for the publicke worship of God throughout the three Kingdomes , Anno 1644. passed in Ordinance of Parliament in each Kingdome .

But now we are stricken with amazement exceedingly , when we reape no other fruit of our expence of blood , wastation of our Kingdome , attendance on this Assembly four years , but in stead of the nearest uniformity of the Churches of God in the three Kingdomes , in Religion , Confession of faith , form of Church government , Directory for worship and catechising , a far more capacious and wide deformity in all these then there was before our taking of the Covenant , yea or since Christian Religion came first into this Island .

When we see a licentious tolleration in one of the three Kingdomes of all formes and wayes of serving God established by Law , and no limitation nor bordering provided to hedge in the fleshly and lawlesse exorbitances of men , whose apprehensions and phancies of the one onely true God in three distinct persons , and of his revealed will in his word , are now by nature vaine , superstitious , Idolatrous , blasphemous , impure , and devilish , save onely a poore , narrow , and dubious circle of some few fundamentalls that may be , and are by men of corrupt mindes changed in lyes and blasphemies .

We therefore the Commissioners of the Kirk of Scotland according to the trust committed to us , are necessitated in the name of Jesus Christ the onely King and head of his Church , and at the commandement , and in the name of the Kirke of Scotland to protest , and by these presents doe protest and declare against the said pretended tolleration as followeth .

1 Such liberty , is inconsistent with , and repugnant to the word of God , Deut. 13. 1 , 2 , 3 ▪ to ver. 12. Rom. 13. 1 , 2 , 3 , compared with Phil. 3. 2. 2 Joh. 10. where false teachers are c●●●ed evill doers , so Ezra 7. 23 , 24 , 25 , 26 , 27 , 28. Ne●em . 13. 15. 17. 21 , 22. 25. 30. 2 Chron. 34. ver. 33 , 2 Chron. 15. 12 , 13. 16 , 17. 2 Kings 23. 5 , 6. 9. 20 , 21. Dan. 3. 29. Dan. 6. 26. 1 Tim. 2. 2. Revel. 17. 12 , 16 , 17. Zach. 13. 1 , 2 , 3 , 4 , 5 , 6. Esay 49. 23. Exod. 20. 8 , 9 , 10 , 11. Levit. 20. 2 ▪ 6. Deut. 17. 2 , 3 , &c. Exod. 32. 26 , 27 , 28 , 29. Numb . 25. 1 , 2 , 3 , &c. Deut. 28. 18 , 19 , to ver. 22. Josh. 22. 10 , 11 , &c.

2 God severely avengeth and plagueth breach of Covenant , either with the Lord himselfe , or men . We therefore appeale to the righteous Judge of the whole earth whose dreadfull name is ingaged in this Covenant .

Nor can wee imagine that this Covenant is temporary , for we swear to continue in this blessed union all the dayes of our life zealously and constantly . The pretended liberty is contrary to the Nationall Covenant Nor hath the Lord instamped his divine Image of making just Lawes upon any nomethetick power of the most free and Independent Kingdome on earth , so as the breach of lawfull promises , Covenants , Contracts , which are against the Law of God , of nature , of nations , should , or can be the subject matter of any nomethetick power , for God gives no power to make unjust decrees .

The pretended liberty is against the Articles , matte● , 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 Protestan●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 erronio●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 Conscie●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 sen●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 . Petition to the King , inviting him to returne to his Parliam . D●●laration from the Paul . 〈◊〉 to the state of Scotland by mr . ●ickri● 1642.

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 , Petition to the King , 1643. 〈◊〉 . 11. they have for the just and necessary defence of the Protestant Religion , his Majesties person , Crowne , Declaration of the Kingdome of Scotland when they came into England in their second expedition to joyne in the cause for Religion and the Covenant . &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 , Treaty betweene England and Scotland . oaths , pro●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. Ordinance of both Houses 1643. Proposition , It is agreed and concluded that the Covenant presented to the Convention of Estates and Generall Assembly of Scotland , Die Lunae 13. Septem. and sent to both Houses of the Parliament of England to their brethren of Scotland , and allowed by the Committee of Estates , Appoved by the Assembly of Divines at Westmin . 64 ▪ Septem. 15. and Commissioners of the Generall Assembly be swor●● 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 exprest in the said Covenant .

II. That an Army ( of the Kingdome of Scotland ) shall be levied forthwith , &c. Which Treaty is approved by each Parliament respectively , and by the Parliament of England , 1643. Novem . 1. Now what ever power the Parliament of England hath in relation to England to alter , make and unmake Lawes as shall seem most fit to the wisdome of the Houses , yet they neither have nor can have power against the Law of nature and Nations , to alter , retract or breake their promise , agreement , faith , and contract made with another Kingdome , so that both Kingdomes binde their owne hands that they cannot but command the Covenant to be taken by each Kingdome , not by the Representative Kingdome or Parliament , onely but by the collective or diffusive body of both Kingdomes , in regard that the 〈◊〉 not between the Parliaments onely , Mr. Phillip Nye his exhortation before he read the Covenant which was taken by the Parliament of England , and Assembly a●no 1643. Dec● . 25. at Margarets Church . but between the Kingdomes , nor can the Houses thinke it lawfull at that time to offer violence to the consciences of some , ( which some now say is to force them to doe against the present judgement and light of conscience ) and unlawfull at this time to presse others , for this is a Covenant ( as one faith well ) that is never to bee forgotten by us nor our posterity . — And the parties ingaging in this League are three Kingdomes , famous for the knowledge and acknowledgement of Christ above all Kingdomes of the world , that this Covenant tyes us to defend one another , beside the words thereof , the former Authour saith , God hath wisdome to discover , and strength to punish , if our hearts he not upright to our brethren in this matter . So do the Houses say , Our purpose is to consult with godly and learned Divines , mr . Nye p. 20. Returne from the Parliament of England to the Commission . of the Generall Assembly anno 1642. that so we may not only remove governments by Archbishops , but likewise settle such a government as may be most agreeable to Gods holy word , most apt to procure and preserve the peace of the Church at home , and a happy union with the Church of Scotland , and other Reformed Churches abroad , and establish the same by Law , In the Treaty between the Kingdoms , an . 1642. the Scottish Army shall grant no tolleration for the Popish Religion .

The Honourable Houses must intend a quite other thing then pretended liberty , when they according as they are obliged by the Treaty of both Kingdomes passe an Ordinance that the Covenant be taken throughout the Kingdome of England , and Dominion of Wales , Ordinance of Lords and Commons an . 1643. Feb. 2. and their names to bee returned to the Houses , who shall refuse . And an Exhortation is framed by the Assembly for taking the Covenant , which was approved by the Houses , and Printed by a speciall Ordinance , to wit , Ordinance of Parlam . 1643. Feb. 9. That no faithfull English heart be afraid to joyne with our Brethren of all the three Kingdomes in this solemne League , as sometime the men of Israel ( although under another King ) did with the men of Judah at the invitation of Hezekiah , 2 Chro. 30. — And as Ezra and Nehemiah , Ezra 10. Neh. 9. drew all the people into a Covenant without any speciall commission from the Persian Monarchs ( then their Sovereignes ) so to doe , The Declaration of both Kingdomes an no. 1643. p. 15. p. 7 , 8 , 9 , 10 albeit they were not free Subjects but Vassals . And the two Kingdoms joyntly declare that not onely Papists , and Popish Recusants , and Irish Rebels that are actually in Armes against the Parliament , shall looke for no favour , but be punished as Traytors , but also all Newtralists , all the ignorant and simple that were seduced , or compelled to take Armes , all of the Scotish Nation mis-led through private respects , all dividers between the King and his Parliament , if they would expect pardon and favour , should speedily take the Covenant , and joyn heartily and really in the defence of this Cause . Nor can the examples of Ezra , Nehemiah and Hezekiah be good Divinity then , and bad now , or the plea of not forcing the conscience be then weake , but now strong , except wee dreame that Parliaments by a Nemothetick power can alter divine truthes ; Declaration to the Gen. Assembly Aug. 1642. which wee are unwilling to beleeve of the Parliament of England .

Such a tolleration must thwart and crosse the professed sincere intentions of the Honourable Houses for uniformity and the advancement of true Religion , Letters of the Assembly of Divines and commissioners of the Church of Scotland , to the Belgik , French , Helvetian and other reformed Churches , an . 1644. out of which there will also undoubtedly result , a most firme and stable union between the Kingdomes , and contrary to that proposed end of the Covenant , and of all our travels for Reformation , which the Assembly of Divines testified at the special command of the House of Commons assembled in Parliament to be aimed at by both Kingdomes in this defencive warre , in letters sent to the reformed Churches abroad in France , Helvetia , Geneva . Wallacria , &c. ( what a letter most contradicent to that might they now write ? We indeavour ( making the word our rule ) the nearest conformity to the best reformed Churches and u●iformity in all the Churches of the three Kingdomes . ) whereas this tolleration must be the sad scandalizing and sorrow of all Reformed Churches in the Christian world , the joy and triumph of Papists , the mocking and dispising of the wayes of Christ , to Heathens within , to Atheists round about , the sadning of all the godly , the condemning of our former wayes , as acts of apostacy from God , and rebellion and dis-loyalty to our Prince .

The Houses also declare , if his Majesty had not , denied his consent to a Bill for an Assembly of Divines , Decla . after the battle of Kenton . they had long since manifested to the world their utter dislike of Brownisme and Anabaptisme . As also , Remon . of the Parl. that it is farre from their desire and intentions to let loose the reines of Discipline and Church Government , and to let private persons , and particular Congregations take up what forme of worship they please , Decla . of the Parliament of Scotland , ●642 . Nov 7 Parliaments Decla . given by their Commissio ▪ Aug. 1643. but doe hold it requisite there should be through the whole Realme , a conformity to that order which the law injoynes according to the word of God .

We was invited , to bee instruments of a glorious Reformation for a nearer union in Church-government against the common enemy in the Cause of God .

The Commissioners of England say , the Parliament desires a nearer conjunction in forme of Church-government , Directory , Confession and Catechisme , Commission . papers to the convention of States in Scotland . and utter extirpation of Prelacie the most effectuall and ready meanes , whereunto is now conceived to be the stricter union and league between the Nations , and our assistance of England by an Army .

It rejoyced the hearts of the Godly in the three Kingdomes , Ord. of Parl. 1644 , J●n . 3 when the Houses passed an Ordinance for the directory of publicke worship , to be used in all the three Kingdomes , and layed aside the booke of Common-prayers , and burdensome Ceremonies upon a resolution professed to the world , according to the Covenant to reforme Religion according to the word of God , Sal●m . Spark of glory p. 287. 292. 243 , 244. Del ser. before the house of Commons , p. 7 , 8. 19. 22. and the example of the best reformed Churches , which was accordingly approved and ratified in the Parliament of Scotland , if wee then turne backe againe from that begunne uniformity , what doe wee also but pull downe and destroy what we have builded ? Especially since uniformity , which we sweare to indeavour in our Covenant , is cryed downe by Familists , and Antinomians , and all externall worship and profession of Christ before men , as indifferent , and all Religion retrinched into onely things of the minde and heart , upon a dreame that the written word of God is not our rule oblieging us , but an inward law in the mind beyond , all ordinances , Ordin . 1645 Octo. 20. must regulate us now under the Gospell .

The Honourable Houses in rules and directions for suspending from the Lords supper , Ordina . 1645 march . 14. enumerating most of the fundamentals , doe by divers Ordinances evidence they are by law to bee punished , who professe or teach contrary to these .

And in rules for trying of Ministers before they be ordained ( though thousands now are constant Preachers without any ordination at all ) the Minister must be one that is able to defend the Orthodox doctrine contained in the Scriptures ( as the Scripture saith , And an Ord. 1646 Aug. 28. Ordinance of Parl. 1645 March , 14. 1 Tim. 3. Tit. 1. 9 , 10 , 11. ) against all unsound and erronious opinions , Ordinance of Parl. 1645. Nov. 9. especially those of the present age , such as these , of Arrians , Socinians , Arminians , Anabaptists , Brownists , Familists , Antinomians , Libertines , Seekers , &c. Where the Houses mention the great duty lying on them , to settle matters concerning Religion , and the worship of Almighty God , and have continually before their eyes the Covenant , which they have so solemnly taken , and in pursuance of the ends of the Covenant — have removed the booke of Common-prayer with all its unnecessary and burdensome Ceremonies , and have established the directory in the roome thereof , and have abolished the Prelaticall hierarchy by Arch-Bishops Bishops , and instead thereof have laid the foundation of a Presbyterian Government in every Congregation , with subordination to Classical , Provinciall and Nationall Assemblies , and of them all to the Parliament .

Both Houses of Parliament , Propositions of peace sent to the King to Newcastle an . 1646 July 15. and now again 1647 Sep. Ordinan . 1646 feb. 4. and the Parliament of Scotland , agree that the Kings Majesty take , or at least approve and ratifie the Covenant , and that all the Subjects of either Kingdomes sweare it . What then shal become of the Covenant ? shall it not be buried , if a law passe it shall be voluntary to men to take it , or not to take it .

The Honourable Houses ordaine , That any preaching or writing , or maintaining such errours as doe subvert any Articles of the true Protestant Religion , shall be excluded from the Lords Supper , and in case of refusal to compear before the Eldership , or obstinate persisting in the errour shall be imprisoned by the Justice of peace , till he submit to order .

The Houses give thankes to the Commissioners of the Kingdome of Scotland , that the Lords of privy Councell do so farre respect the welfare and peace of England that they are pleased to second the desires of the Generall Assembly of that Church for unity in Religion , and uniformity in Church-government in his Majesties three Kingdomes . We cannot thinke the Honourable Houses would passe an Ordinance for an universall Fast through all the Kingdome to seeke assistance from God to suppresse Heresies and Errours , except the whole land be injoyned to take the name of God in vaine , Ordinance 1646. Feb. 4. if it were not the will and minde of the Houses to detest liberty of conscience , especially since in the Ordinance , they mention the wonderfull assistance of God since their engagement in the Covenant , in which they are to endeavour sincerely , really , and constantly the Reformation of Religion in doctrine , discipline and worship , and the extirpation of Popery , Superstition , Heresie , Schisme , and Prophanenesse , and whatsoever shall be found contrary to sound Doctrine , — And that they are resolved to improve the utmost of their power , that nothing be said or done against the truth , but for the truth . Now by the utmost of their power they must meane their Parliamentary power of the sword committed to them as the Ministers of God ; for that is their utmost and highest power , otherwise all private men are to improve the utmost of their power for the truth .

In the Ordinance for Reforming of the University of Oxford , Ordinance 1647. Ma● 1. the Honourable Houses ordaine to punish those that take not the Covenant , or oppose the execution of the Ordinances of Parliament concerning the Discipline and Directory .

The Honourable House of Commons say , their true and reall intentions are , and endeavours shall be to settle Religion in the purity thereof according to the Covenant . Declaration of the House of Commons 1646. April 18. Nor can the Parliament loose men from the oath of God , nor put any exposition on the Covenant , other then the words naturally hold forth , nor can any one Parliament obtrude any Law interpretation of the Covenant on the subjects different from the true sense and genuine meaning conceived by the Parliament of the other Kingdome , since it is not the Covenant of any one single Kingdome , nor can we say without mocking of God , and dallying with the oath of God , that the Covenant was conceived in any such doubtsome , equivocall and two faced sense , so as each Kingdome may sweare it according to their owne sense , and the one sense for , or not against the pretended liberty of conscience , the other for it .

And both Kingdomes esteeme the end of the Warres , Declaration of both Kingdoms 1643. an abundant reward of all that we can doe or suffer in this cause , to settle Religion , and we have resolved and decreed never to lay downe Armes , untill truth and peace be settled in this Island upon a firme foundation for the present and future generations . Then what ever Kingdome shall resyle from the Covenant to a detestable liberty of all pretended truths , as they breake with God , so must they breake with men , seeing the two Kingdomes are mutually and reciprocally ingaged to one another in the meanes and the end , and they must looke that the righteous God shall avenge breach of Covenant , and such apostacie from his truth , with the saddest and heaviest of judgements that we or our fathers have heard of , the rumour whereof shall cause our eares to tingle .

The Honourable Houses professe an union in doctrine , Returne to the Commiss . of the Gen. Assem p. 4. discipline , and worship , to be a more strong bulwarke against the bloody practises of Papist , and deceitfull errors of other Sectaries , and more profitable use of the Ministery . Other Sectaries can be no other then such as swarme and abound in the Army and Kingdome .

And this diversity of Religions by tolleration utterly weakens , Declaration after the battle at Kenton . yea and dissolveth the blessed union betweene the Kingdomes : For the Houses say , Religion cannot be altered in the one Kingdome without the other , Declaration of both Kingdomes an . 1643 Returne from the Parl. to the privy Councel of Scotland , 1643. and the Lord would not have put it in the hearts of both Kingdomes , if he had beene minded to destroy us . They acknowledge that Religion is the band and foundation of the safety and happinesse of both Kingdomes . When therefore God suffers it to enter into our hearts to breake our Covenant with God and our Brethren , the Lord hath a minde to disquiet the inhabitants of England , Confession of faith , c. 20. s . 4. c. 23. s . 4. so as the fierce anger of the Lord and his jealousie must smoake against them as fire .

The Reverend Assembly of Divines give their sense of this pretended liberty to be against the will and minde of God in his word .

FINIS .

CHAP. XXIII . The place Acts 5. v. 34. to wit , the counsell of Gamaliel , discussed , and found nothing for liberty of Conscience .

THe most of the strength of Master John Goodwins Argument , stands thus , Theomachia , ser. 2. 11. This doctrine , or way , is either of men or of God ( saith Gamaliel . ) If it 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 , Mr. Goodwins unsound glosse touching the counsell of Gamaliel , Acts 5. 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 . Calvin censures both Gamaliel and Iohn Goodwin Commen . in Acts 5. 34. Caeterum si quis omnino rite expendat , indigna est homine prudente sententia ( Gamalielis ) Scio q●●dem a multis haberi pro oraculo sc. eos ( Anabaptistas ) perp●ram judicare vel hinc satis clarè pate● , quod hoc modo abstinendum esse ab omnibus paenis nec amplius ullum maleficium corrigendum , verè quidem dicitur non posse ullis consilus dissolvi quod ex Deo est ; quod autem ex hominibus minus fi●mum esse quam ut consistat , sed hinc perperam colligitur , cessandum , potius videndum quid Deus nobis mandet . vult autem maleficia a nobis coerceri , in hunc finem instituit Magistratus eosque gl●dio armavit , Rom. 13. 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 . Piscator , Nam 〈…〉 ●●ones humano consilio & audacia 〈…〉 d●sso●v untur ●●men 〈◊〉 Magistratus est operum dare ut alas conpescant , & prohibean , & hujusmodi Novatores pro merito puniant . And Piscator and * * Gualther Dubius & ambigus in sermone apparet , longe igitur alia illorum Magistratuum ratio est qui v●ritates vera cognitione illuminati , illam ex officio tueri , & errores extirpare debent . 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 , Vaticanus , citeth Bullinger , a contrary to Calvin in Gamaliels arguing , but both commend the moderation of Gamaliel . ●ut Bullinger saith , Adversus , Anab. lib. 5. c. 8. Nil adeo iniquum & injustum de quo dici non potest si ex deo , perficietur , si non ex Deo sponte cessabit . 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 , Gamaliels argument proves as strongly that murtherers and adulterers should not be punished , as that men ought not to bee punished for their conscience . 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 ; why ? If Gods power bee with them , we resist the power of God , we fight against God . Nor is it enough that the patron of liberty , Servetus and Goodwin tell us in doubtsome things , such as controversies of Religion , we would refraine from drawing the sword against men , for their conscience and religion , because we know not infallibly , but their way may be as well or rather the way of God , than our own , and then wee run the hazzard of fighting against God Omnipotent ; and when it is dubious to us , but it may be the way of men , it is safest to leave it to God , and that we hold back our hand from offering violerce to them , for God will save our labour , and burne the hay and stubble of mens drossie inventions , and what need then is there to file the edge of the Magistrates sword , in a dubious case , when we have not certaine●y of faith , that the now Sectaries way is of men and Sathan .

Answ. 1. Pharoahs tyranny in detaining the people in bondage , notwithstanding of the wonders that the God of the Hebrews wrought by Moses , was as doubtsome to him to be Tyranny , The argument of Gamaliel owned by adversaries readers all the fundamentalls of the Gospell uncertain , and topick Sc●pticisme to all the most well settled beleev●rs . since his God-Idol of Egypt did the like wonders by the Magicians , as controversies of Religion are , and blindnesse in duties in the second table , when Judiciall , and from the power of the prince of darknesse , is as strong and may as much make men excuseable , and shield them from the sword of God or man , as blindnesse in the duties of the first table .

2 This Answer does oyle the head , and flatter the wilfull and malicious ignorance of Pharisees , who both knew Christ , and whence he was , and were convinced that the Gospell was from God , and that the miracles of Peter and John came nothing short of the Miracles of Moses , in point of glory and power , and by this all the Seducers , even such as sin against the Holy Ghost , as did these Pharisees , shall bee tollerated , because wee know not infallibly , but their Anti-gospell and blaspheming of God , and his son , may bee the way of God , and therefore we must refraine from lifting a tongue against them , and they know not but our Gospell may be the Gospel , or it may be the divinity of devills , and by this the knowledge of the Elements and first fundamentalls of the Gospell , to wit , that Iesus died , rose againe , ascended to heaven , and through faith in his name , Jewes and Gentiles are saved , the only doctrine for which these Apostles were persecuted , shal be mere Scepticisme ; and an adventuring fluctuation ; wee must leave to God either to reward and establish , or to annihillate or crush this way of the Apostles : wee must not oppose it , because no morall man with certainty of faith can oppose the most false way , though as cleare point-blanke contrary to the Gospel as noon day to blacke midnight , but he must run the hazzard of either fighting against God , or invading the chaire of God , or of bringing to nought , that which God onely brings to nought , and of striking , but not in faith , him whom God will have us not to strike .

But 3. This argument of Gamaliel , and Mr. Goodwin , must conclude that we must not smite with the tongue , or argue by the Scriptures of God against any false way . 1. It is dubious to us as to the Pharisees , and to al Christian Magistrats who are infallibly in no Gospel principle , and so they cannot in faith draw the sword where the certainty of faith does not lead them , Gamaliels argument doth co●clu●● that w● are not to oppose ●y arguments and Scriptur● , a●y Blasphemous way agai●●t the Gospe● . for fear they fall upon Gyant fighting against God , in lie● of acts of justice . But so neither should Vatica●●● , M●mus , C●lsus , Mr. Go●dwin , nor any smite with the tongue Presbyterians , Socinians , Antiscripturians , or fight against their way by Scripture arguments , because their way may bee the way of truth , as wel as yours , and to fight against any truth of God , when ye know not , but it may be truth of God , is a fighting against God , and so al preaching , al writing against Heretickes shal be a fighting against God , for it is no more lawful to fight morally then phisically against God , or his truth , and that without faith and infallibility , for to reproach any precious truth of the spirit in Saints , and cal it a lye , must be to reproach God and his Son Christ , as to deny any truth of God before men , is to deny God and Christ before men , Matth. 10. 32. Mark . 8. 38. Luk. 9. 26. 2 Tim. 2. 12 , 13.

4. This Dilemma of Gamaliel saith , any way or Doctrine of men must be refrained from ; and nothing can be done by Magistrates or Ministers , nor spoken on the contrary , because God himself will have it reserved to him , that he may bring it to nought . Now by this Argument we are not by teaching and Doctrine so much as in us lies , to hinder grievous wolves to draw disciples after them , and corrupt hearers to gather to themselves an heap of teachers , by preaching the contrary sound Doctrine , contrary to Acts 20. 28 , 29 , 30 , 31. 2 Tim. 4. 1 , 2 , 3 , 4. Tit. 1. 10 , 11 , 12 , 13. For 1. we are no more to convince , refute , and rebuke false teachers , except we could do it in faith and assurance , that their way is of men and false ( since all we do , or do not , speak , or speak not , must be in the perswasion of faith , else we sinne , Rom. 14. 12 , 14 , 22 , 23. ) then Christian Magistrates can punish them with the sword . 2. We can no more fight against a way of God ( for so the heretick to death under torturing Professeth ) and you have no faith , on the contrary ( say Libertines ) with the tongue , nor with the hand . Yea , we can no more labour to suppresse what God onely , in his sole prerogative of providence , immediately working ought to suppresse , and that in a mediate providence of our own making , with preaching , refuting , watching over the flock , stopping the mouthes of gain-sayers , then we can indeavour the suppressing of it with the sword .

5. Gamaliel intended to have the Apostles , not to be medled with , either because godly men , and Disciples of Christ , as he was ; or because their way was dubiously , not notively and manifestly false ; if the former , Then 1. Godly men , though in an evill way , though they murther , play the Traytor , Rebell , commit adultery , are not to be any way censured . This is the way of Anabaptisme , that sets all beleevers above and beyond the reach of the Magistrates sword , and his dilemma cannot have this sense ; for if godly men , as godly men are upon this formall reason , because godly men must not be punished by the Magistrate ; neither must they ever at all be punished for the acts of oppression , or murthering , or treacherous dealing , or adultery , for it is cleere in the person of David , Lot , and others , that they remained godly , and Saints , under those acts . 2. It is said , not proved , that Gamaliel being a secret Disciple of Christ ; as Nicodemi●● was , favoured the Gospell , and the witnesses of it ; for the Text insinuates no such thing , but that God used him as a morall moderate wise man , to save the Apostles from death , for fear of politick inconveniences ; 2. Anabaptists can have no better grounds then Papists , for Lorinus , Salmeron , and some Jesuites , thinke so ; they tell us that Gamaliel was the master of Paul , Barnabas , and Stephen , and counted among the Martyrs , and that his body was found with the reliques of Stephen and Nicodemus , as Baronius saith , Clemens in his Recog. li. 1. c. 9. Beda saith , he was a companion of the Apostles ; but Occumenus and Chrysostome say the contrary . 3. The best can be made out of his speech , is dissimulation to save the lives of the Apostles ; for 1. he will have the Councell to carry themselves to the Gospell , the onely instrument of their salvation , as Neutrals ; and wils them neither to try it , and believe , nor to persecute it . Againe , if the Councell must not dare to meddle with the Apostles , because their way was dubious ; he proves that the Councell , as Magistrates , should not interpose their sword , but leave them to God , by a weake argument , because the Romane Magistrates left not Theudas and Iudas to God , Imme●iate 〈…〉 is 〈◊〉 the rule of our actions . but tooke order with them , and killed , and dissipated all their followers ; so that the contrary followes from his reason , That the Councell should not leave them to God , and his immediate revenging hand ; for immediate providence cannot be the rule that the Magistrate or Church must follow in punishing ill doers , and in censuring scandals ; the revealed will of God must be their rule ; but let them alone , because God shall bring them to nought , by Gamaliels Logick , shal leave the Rulers of Church and State to immediate providence .

6. The Councell had power of Ecclesiastick Censures , and of casting out of the Synagogue , at which the Romanes tooke no exception ; but this Dialemme proves they should be left to God , as touching all censures , and that they should have leave to ruine their own soules , and the soules of millions , in a pernitious way , against Moses his Law , and the onely true way of God , as they conceived .

CHAP. XXIV . Whether punishing of seducing Teachers , be inconsistent with the meeknesse of Christ , place Luke 9. 54. discussed .

LIbertines cry much for the mansuetude and clemency of our Saviour Christ to be a skreen and shield betwixt false teachers and the sword . The 〈…〉 burning 〈…〉 from 〈…〉 . Lu. 9. 〈…〉 So Arminians , Apolog. c. 24. fo. 279. If Christ will not permit to his Disciples a desire of punishing , out of zeale and love to Christ , to whom the Samaritans denyed lodging , far lesse will he permit Christians to punish Hereticks for their conscience onely . Ambro●●us 〈…〉 tibi clement●● ad 〈…〉 Samaritani a quibus 〈…〉 crediderunt . But Christ proves the former to come from a spirit not such as was in Elias ; 1. That spirit is sharp and bitter . 2. tending to destroy lives , which I came to save . 3. not acceptable to me , in that you would destroy for Religion , and this is against all cruelty for Religion . So Vaticanus , Num. 116. So Monfortius . So Mimus Cels .

Answ. 1. Theophilactus saith , it is an example of blinde anger or zeale , the Samaritans did sooner believe by clemency than by fire . But 1 to consume a whole City , men , mothers , and sucking children , and many innocent people not for Idolatry , Hieronimus in Locu . ut Apostolicus sermo haberet efficientiam voluntatis est domini ; nisi enim ille jussetit frustra dicunt Apostoli , ut ignis discenda● . there was need of an expresse Law of God , and ( as Hieronimus saith on the place ) the known will of God , though there was a Law , Deut. 13. of destroying a City that maintained Idolaters , that tempted to follow strange Gods , and kept out against all Israel , and so defied Israel and their God : Yet we finde not the executing of such a temporary judiciall Law , without asking at the mouth of God . Here the fiery Disciples shape a way of their owne to Christ , in revenge , in asking fire from Heaven .

2. Neither here , nor in the case of Elias , was Idolatry or false worship the quarrel , but denying of an act of humanity to Christ , to wit , not lodging of him ; and because Christ would have nothing done or said against Samaria , for this shall Libertines ( I must use this name , because of the dangerous error ) infer upon the same grounds of Christs meeknesse , that therefore Pastors ought not sharply to rebuke , The case of Elias calling for fire from heaven , and of the Apostles , Luk. 9. much different . and Magistrates may not in a well ordered City , reprove and punish such as refuse an open Inne to innocent strangers , against the Law of nature . For this conclusion followes as well as theirs .

3. Elias desired not fire to come downe and burne Cities , men , women , and sucking children , but fifty and fifty murtherers that came to kill him , or then to bring him to a Tyrant , who against all Law , sought his life , and so the case was not alike .

4. There is no ground in the Text , that Christ condemns Elias as too severe , but the Disciples at too vindictive ; and by this blasphemers , and obstinate open despisers of Christ and the Gospell , should not be punished . Vaticanus saith , Nu. 129. sect. seque If they deny God , and blaspheme the holy Doctrine of Christ , and detest the holy life of the godly , Eos ego relinquo Magistratibus puniendos . I leave them to be punished by the Magistrats , not for their Religion , for they have none . Sed propter irreligionem , for their want of Religion . So were the Samaritans void of Religion , and blasphemers and maligners of the Gospell , and of Christ , and ( as Libertines say ) by this Text not to be punished ; and yet the Text declares them to be irreligious and prophane Atheists , and so to be punishable . But it is not our minde ( saith Mimus Celsus ) pag. 24. to compare and resemble by this Text Samaritans to Hereticks , and Ministers of the Word to Magistrates , for that were to no purpose , but to condemne all cruelty flowing from desire of revenge , in the matter of Religion .

Answ. If so , the Argument is much weaker than it was , for we condemne cruelty and desire of revenge in the matter of justice , as well as of Religion ; for Libertines beg the question when they will have no bloodshed for blaspemy ; but it must be cruelty and desire of revenge ; for there can be no greater cruelty then for a Christian Magistrate to suffer bloody wolves to prey upon the flock , and false teachers to hunt soules , and destroy them . It was justice , not cruelty , yea mercy to the Church of God , to take away the life of Servo●us , who used such spirituall and diabolick cruelty to many thousand soules , whom he did pervert , and by his Booke , does yet leade into perdition .

2. The mature object of the Disciples furious and blinde zeale was not Religion , but refusing of lodging most inhumanely to Christ , because the Samaritans did not receive him , for his face was as though he would go to Jerusalem , Luke 9. 51. and the Samaritans so maliced and envied the Jewes , that because he aimed to go to Ierusalem , being so glorious a Prophet , and famous for holinesse among them , they refused him lodging . Then surely they had an esteeme of Christ as a rare and singular Prophet , and would have monopolized him , as a Samaritan , and worker of miracles as their own , and envied that he should go to their enemies ; though I deny not that the Samaritans had too base and irreligious thoughts of Christ , yet that was not all the injury they did to Christ .

3. The Samaritans worshipping a false God , They know not what , Joh. 4 22. and no salvation being in their Religion , cannot be called Hereticks ; and we confesse , to burn Cities , because the in-dwellers are of a false Religion , is no fit way to convert them to the true Religion ; and because the Apostles , to whom God hath not given the sword , but onely the spirituall armour of the word , 2 Cor. 10. 5. are not to use fire and sword , and that out of a vindictive spirit against Samaritans , who despise Christ and the Gospell , it is no consequence . Ergo , Christian Magistrates by this place , Luke 9. must not use the sword against false teachers and apostates .

4. I grant , Christ the Mediator , and the Embassadors of peace , whose office it is to save soules , are not to kill men because they are of another Religion , then they are , or because they seduce souls ; nor are we to neglect what Beza saith against Monfortius , p. 160. in opus . de punien . heret . Elias did from Gods command , what he did ; the Disciples call for fire , from a wild spirit . 2. It was not a proper function for the Apostles , nor had they any extraordinary calling from God , as Elias had . 3. There is one consideration of Elias , who came to restore Religion after great apostacy ; another of Christ who came to propagate the Gospell . I see not much inconvenience in the answer of Swarez , Swarez com . de virt. Theo. disp. 18. sect. ● . nu. 2. They were not to use violence and threatning against the Samaritans , but to shake the dust of their feet against them ; for Christ and his Disciples bare not the sword as Magistrates . Whatever arguments Libertines extort from these places , Iohn Baptist , or a necessity for liberty of conscience , c. ● . p. 10. n. 12. which say Christ is so meeke , as he shall not cry , nor strive , nor breake the bruised reede ; the Ministers must be so gentle , that they must teach with meeknesse , Isa. 42. 1 , 2. 2 Tim. 2. 25. Not strike , but be apt to teach , and keepe themselves to the foolishnesse of the Gospell ; Bloody Tenet , c. 29. p. 63 , 64. M. S. on Iohn Goodwin to 2. 5 p. 1. and onely shake the dust of their feet off against rejecters , Acts 18. and not judge before the time , 1 Cor. 4. 5. for the sword may make a whole Nation of hypocrites , Isa. 10. but can never recover them out of the hands of Sathan . I say whatever arguments they throw by the haire from these places , Antient bounds 5. p. 24. are but tokens of the prejudices of Libertines .

For 1. Is not Christ as meek to whores , publicans , the theife and robber on the crosse , persecutors , and to seducing teachers and hereticks ? The meeknesse of Christ being extended to Publicans , Extortioners , and Harlots , doth as well conclude , such ought not to be punished by the Magistrate , as that false Teachers ought not to be punished by him . and should not Ministers in all gentlenesse , teach and instruct , drunkards , adulterers , murtherers ; yea , and as many as are taken Captives in the snare of the Devill at his will , and are in such a case , as God peradventure may give them repentance ? For of such speaketh the place 2 Tim. 2. 24 , 25. and must not Pastors be gentle , patient , apt to teach , and labour the conversion of all drunkards , whores , bloody men , as wel as hereticks ; What warrant have Libertines to straiten the meeknesse of our Saviour , and his Embassadors in these Scriptures , and confine and limit the sweet qualifications of Christ to onely seducing teachers , whereas the word doth extend these to all sinners of what ever rank , that are slaves of Sathan , but especially , if they be sin-sicke for Christ , and bruised reeds ( such as seducing teachers , and Wolves that worry the Lambs , and lead silly women captives , are seldome ) and such sinners as the Phisician came to cure ; whereas false teachers are all for the most part selfe righteous , sonnes of pride . Now make an argument from these Scriptures , By places from the meeknesse of Christ Socinians labour to prove the Magistrate is to shed ●o blood under the New Testament , and it concludeth , that it is against the meeknesse of Christ that murtherers , drunkards , adulterers be punished by the Sword , for since Christ and his Ministers are no lesse with all patience , gentlenesse , forbearance to instruct these , if at any time God shall give them repentance , and this strongly sinels of Anabaptists and Socinians way , who contend that the meeknesse of our Saviour hath deposed the Magistrate from his place of shedding any mans blood , S●cinius defens . verae sent . de Magist . polit. adver. Jac. Pal. bar . 2. so . 233. 235. Sed negant ( Raccovienses ) cum qui Christianus effe velit , humanum sanguinem fundere posse , sive privatus sit , sive Magistratum gerat par. 3. fo. 288. Christianus Judex in sententia ferenda , Christianae aequitatis & clementiae non est obliturus . be he never so notorious an il-doer , so saith Socinius , Catechesis , Raccoviensis , Ostorodius , Smalcius , Meek Jesus warranteth no Magistrate to take away any mens life for any fault , Ostorodi●s inst. Rol. c. 28. Praecepta Christi ( elementissimi ) non permittunt ulli homini ad amore vitam . or to make warre , for the Scripture wil have the meeknesse and mercy of Christ ( if it stand in not punishing with bodily violence , ●malcius contra Frantz dis. 6 de ●on-oper . Nec Christus praecepit homicidas morte plectere , disp 6. de reb. c v. semper ( Magistratus ) habenda est ratio legum Chri●ti . evil-doers , as these men suppose ) to bee extended to all sinners of whatsoever kind . Catech Raccoviensis de proph. Mun. Chi. c. 2 fo. 136 Som● . defen. vet. sent. de Magist . poht. li. 1. fo. 13. Smaltius disp: 6 dereb : eiv

2 The argument hath no foot , except it so run , That which is no means of the converting of soules , Christ will not have to be used , for the conversion of soules . But such is bodily violence , we grant al , for the Sword avengeth , hurting of soules , but is not a meanes ordained of Christ for the converting of soules , or if it doe , it is by accident as afflictions doe , as Hos. 5. in their affliction , they will seeke mee early .

3 If Christ be merciful and meek , and wil have his Ministers with gentlenesse and patience to instruct gain-saying sinners , then wil hee not have the Magistrate to draw his Swordand be severe against seducing teachers , D. Adam Stewart in his learned and solid answer to Mr. Goodwin of Right de jure , D. Stewart his 2 part in Answ. to M. Goodwin p. 182. denies the proposition , and so doe the learned professors of Leyden answer Arminians objecting the same , and say Christ is meek to repenting sinners , Censur . Professores Leidenst 2. 24. sec. ult. p. 321. but a severe judge and a revenger of ill-doers Re. 2. 6. 9. 14. 20 , 21 , 22 , 24. his garments are red & died with the blood of his enemies , he is so a Lambe , as he is a Lyon .

2. Nor is the meeknesse of Christ inconsistent with his justice , and righteousnesse , in commanding the nurse-fathers of his house , the Rulers of the earth , that which the Morral and perpetual standing Law of God requireth , to wit , that they use the Sword against il-doers , of all sorts and degrees ; for they stand together in the person of Christ , who is a meeke King , Zach. 9. 9 and lowly and just , having salvation , Christs not breaking the bruised reed , would prove that hereticks are gracious persons , though weak in saving grace , and lovingly ch ●rrished by Christ , if the place Is . 42 Mat. 12. 19 , 20. helpe the adversaries . and breaketh not the bruised reed , nor quencheth the smoaking flax , which is not meant of his forbearing the use of the Sword , against grievous Wolves that spareth not the flock , and Wolves in the skin and cloathing of Sheepe , seducing hereticks , for neither Calvin , Musculur , Gualther , Junius , Scultetus , Marlorat , nor any sound interpreter , Protestant , Lutheran or Papist , save Socinians and Anabaptists professed parties , render any such sense , for not to breake or to quench by a figure Merosis or Litote , is to cherish , and deale meekly and tenderly with weak beleevers , that have something of the life of God ; and saving light of grace in them , as weake growing reeds , and smoaking flaxes , and it saith that Christ doth cherish saving seeds of grace in them ●ay 50. 5. The Lord God hath opened mine eare that I was not rebellious , that is , that I was very flexible and obedient to give my backe to the smiters , John 6. 37. Him that commeth to me I will in no wise cast out , that is , I will make the beleevers dearly welcome , raise him up at the last day , and give him life eternall vers. 40. Libertines then must say , Heretickes and bloody wolves , are such tender weake beleevers , as weake reeds and smoaking floxes , Christs meeknes● not ince●sistent with his ju●tice . and Christ doth not only not use the sword against such tender ones , but he taketh Wolves and sedncing teachers in his bosome , and nourisheth , and tenderly charisheth the principles of men of corrupt minds , destitute of the truth , but as Christ is meek to weak ones , so is , Isa. 11. 25. Righteousnesse the girdle of his loynes , So Psalm . 110. 5. Shall be strike through Kings in the day of his wrath . 6. And judge 〈◊〉 the heathen , and fill the places with the dead bodies , and wound the heads over many Countries , And Rev. 19. 11. In righteousnesse shall be judge and make war .

2 Considering the parties he hath to do with , he is meek toward the meek , but so as he destroyes his enemies , and burns their Cities with fire , who will not have him to reign over them , Mat. 22. 7. which yet I expound not to be the sword of the Christian Ruler , as if hee were an office-bearer in the Church , but only bring it to prove how weak these allegorick places are , either for , or against the point in hand .

3 To correct with the sword , and with the rod of men , as a father , is consistent with Covenant-Mercy and Meeknesse , Psal. 99. 32 , 33 , 34 , as not to punish is one of divine wrath , Hos. 4. 14. yea , to deliver scandalous persons to Sathan , to excommunicate them , to thunder wrath against them , to pull them out of the fire by the haire ; that they may bee saved in the day of the Lord , by as good reason , are against the meeknesse and gentlenesse of Christ ; as the Christian Magistrates using of the sword against hereticks , if we speake of that , which is penal in both these , to wit , to be under infamy , reproach and shame , and cast out of the society of the Godly .

4 To judge before the day , Rash Judgement condemned , 1 Cor. 4. 5. 6 is nothing for pretended tollera●●on . 1 Cor 4. 5. is not to forbid al judging of hereticks , for except we judge them to be hereticks , how shall we beware of them , as Christ biddeth us , Mat. 7. 15. and eschew them , Rom. 16. 17. And not bid them God speed , nor receive them into our houses , Joh. 2. 10. And avoid them , Tit. 3. 10. and farre lesse must a judicial tryal of Jezabel be forbidden to the Church of Thiatira , Rev. 2. 20. but it is rash judging of hidden things , as Calvin , P. Martir , Bullinger , Murlorat , Pareus , Beza , and the place expounds it selfe , for the Corinthians crowned false teachers , defamed the sound teachers , which was to anticipate God , for it is the Lord who brings to light the hidden thiugs of darknesse , and makes manifest the councells of the heart , and then every man shall have praise of God , so he manifestly forbiddeth peremptory judging , proper to God , and judging upon dark grounds known to God only , the words in the letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iudge nothing before the time , are brought by Anabaptists to prove that no Christian should bee a Judge , and so to judge a Murtherer , is to usurpe the place of God : so the places , Mat. 7. 2. and Rom. 14. are brought by Libert●nes and Anabaptists , to prove that all judging is unlawful , whether of false teachers or malefactors , which is but an abusing of the word .

5 The author of the bloody Tenet saith , That many through the corruption of their own heart render hipocriticall obedience , because of the sword , proveth nothing against the use of the sword , to coerce false teachers . the sword maketh a nation of hipocrites , but converteth none , and he citeth , If. 10 which speaketh no such thing ; But that God sendeth the sword of the Assirians against an hipocriticall nation . That the Sword maketh hipocrites , and men to professe the truth against their conscience ; not kindly , nor per●se , but through the corr●ption of mens hearts , who make themselves hipocrites , of it selfe , and per●se all Israel fear the sword , and shall no more tempt others to go after other Gods , Deut. 13. 11. but that they do this in an hipocritical manner , is not from the innocent sword , but from this , that men feare him that can kill the body , more than they feare him that can destroy both soul and body in bell , Mat. 10. 28. for upon this ground , the Sword should make hipocrites , because for fear of the Sword , men abstaine from bloodshed Sorcery , Paricide , Sodomie , more then for feare of God , and shall therefore the Magistrate not use the sword against Paricides and Sodomies ? so many are made hipocrites by hearing , and external performances , drawing neer to God with their lippes , when their hearts are farre from God , shall therefore the hearing of the word and the prosperity that followeth the Gospell which begetteth believers for a time , who wither when the sun riseth , and shall power in the hands of the people of God , that maketh the enemies lye , and hypocritically submit , Psal. 81. 15. be as unlawfull as the drawing of the sword against false teachers ? for all these beget hypocrites , but they do it by accident , not kindly ; and if we made the sword a meanes of conversion of sinners , as Libertines falsly suppose , the Argument should have some colour : or if drawing of the sword against Seducers , were of it selfe indifferent , and yet by accident did make hypocrites , they might conclude against it , as we argue against humane ceremonies , in the supposition of many who suppose their indifferency .

Of this sort is the Pamphleters objection , Antient bounds c. 5. p. 24. Religion should not be inacted by the Lawes of the Magistrate , why ? It is inacted ( saith he ) already by an higher Authority than any earthly King or Magistrate ; and if it will not sway the conscience to obey , Matters of Religion ought to be inacted by the Law of Princes and Christian Rulers , that such as contravene may be punished . what can the Lawes of men do ? can these cobwebs catch those that the Lawes of God cannot catch .

Answ. There is a fallacy in the word catch , though he be but an innocent Sophist , who propounds it ; for Lawes of men to fence from outward disorders , cannot catch soules to convert them , as they are Lawes of men ; nor teach we that Acts and Statutes of Parliament , are the power of God to salvation , that is the honour of the preached Gospell . But shall good Lawes of Artaxerxes , Lawes of Rulers in matters of Religion , do only Finde the outward man . Darius , for fearing the God of Daniel , and obeying the God of Gods , be trampled on , because they cannot come up to the power and excellency of Gods Lawes ? yet they so far catch , that Lawes inacted upon paine of the sword , binde up hands and tongue from doing wickedly ; and this man argues against Scripture , Deut. 3. 11. And all Israel shall heare and feare ( for the paine of stoning , and the sword of King or Prince Moses ) and shall do no more any such wickednesse as this amongst you . The man argues against the Statutes of Parliament , against Sabbath-breaking , which yet catch some , Neh. 13. 21. If you do so , I will lay hands on you , from that day forth , came they no more on the Sabbath , Externall obedience is given , that men dare not blaspheme Christ , nor sweare , nor murder , nor whore , nor steale , though the authority of God , which is higher than any earthly Kings , hath already forbidden blasphemy , swearing , killing . Ergo , by this reason all Lawes of men against evill doers should be cashiered , because they cannot catch soules , when as they are not ordained to catch soules , but to binde the outward man in fetters , that he prey not upon the soul , and body , and goods of his brethren ; yea , by this reason , men should not by Ministeriall Authority preach the Gospell to catch men , for the Gospell is inacted already by an higher Authority than any on Earth , King or Pastor can preach , and will thy cob-web preaching , poore Minister , catch whom the net of God will not catch ? all these men sway to the Familist and Enthysiasts hand , beware of them .

So does the bloody Tenet , c. &c. 1. & p. ●54 , 156. 1 The Magistrate should not send the Heretick to the Church , to heale the Heretick ; why ? like mother , like daughter , perhaps he sends an Heretick to be healed by Hereticks .

Answ. Master Williams cannot finde a Church on Earth , but a false and hereticall Church to heale a Seeker , The false teacher is to be sent to the Church and Pastors thereof , that he may be convinced before he be punished . Familist , or Anabaptist . But say it were so , should not the Magistrate Hezekiah exhort the Priests to teach the People , and deale with the People , who think Baal to be the true God , because the Priests do also thinke Baal perhaps the true God , which if Hezekiah do , sure he is a miserable Physitian , But ( saith he ) the poore Heretick disputes with the Church that shall deliver him over to the bloody sword , if he will not yeeld , as the Lambe in the Lions paw , being sure to be torne in pieces in the end .

Answ , This Author makes ever the supposition of himselfe , as if he were infallible , we may suppose the Heretick is a ravening wolfe , and that he obstinately , and as a selfe condemned man disputes ; and that the Magistrate is the Lambe and the Minister of God , who loves not to strike with the sword ; and the question is not , whether he should yeeld reason and conscience up for feare of the sword , but whether he should abstaine from prophecying lies in the name of the Lord , and should say , God sent him to contradict Ieremiah , and to assure the Kingdome of Iudah , they shall neither see sword nor famine , Jer. 14. Notwithstanding the godly Prince ( we suppose such a King then in Iudah ) should assure him he should be stoned to death , if he shall thus pervert the right wayes of the Lord , should not the Magistrate be a terrour to all ill doers , and to such a wolfe ? there can no argument be drawne from Magistrates that are Lions and Tygers , persecuting the Saints of God for the truth , as this author alwaies vainly supposeth .

CHAP. XXV . Whether the Rulers by their Office , in order to peace , are to stand to the Lawes of Moses , for punishing seducing Teachers .

JVdiciall Lawes may be judiciall and Mosaicall , and so not obligatory to us , according to the degree and quality of punishment , such as is Deut. 13. the destroying the City , and devoting all therein to a curse ; we may not do the like in the like degree of punishment , to all that receive and defend Idolators and blasphemers in their City : And yet that some punishment by the sword , be inflicted upon such a City , is of perpetuall obligation ; because the Magistrate beares the sword to take vengeance on ill doers , and so on these that are partakers of his ill deeds , who brings another Gospell , 2 Ioh , v. 10.

2. How Iudiciall Lawes oblige to puni●●ment . Though Sauls destroying of the Amalekites in that cause was morall , in regard they lay in wait for Israel , when they came out of Egypt , and so of perpetuall obligation , yet the destroying of them , 1 Sam. 15. is temporary , and obligeth not us ; 1. because that generation were their Sons , not those same persons that oppressed Israel , when they came out of Egypt , and we may not punish the Sonnes for the sinnes of their fathers with death ; therefore Gods po●itive command to Saul , and the reason , I remember what Amalek did ( in Moses his time ) therefore kill them , does not oblige us , except we had the like command . 2. Because the slaying of man , woman , infant , and suckling , oxe and sheep , was temporary , and cannot have a perpetually obligatory ground in the Law of nature or naturall justice obliging us . 3. Where there is an injury done to God , against the Law of nature , and against our brethren , in drawing them from serving the true God , and a punishment commanded by God to be inflicted once ; that punishment , or the like in substance and nature , Profess . L●id . in Syn●p . pair . Theo. Disp. 40. must ever be such as obligeth us in the like cases . The Learned Professors in Leidon say , They can see no reason but they must oblige under the New Testament . I confesse when the fault is ceremoniall , though the punishment be reall , as the cutting off of an infant not circumcised , and some punishments inflicted on the Leper , it is not reason the Law should oblige us in the New Testament , either as touching the punishment or the degree . Because these punishments for typicall faults are ordained to teach , rather than to be punishments , and the Magistrate by no light of nature could make Lawes against unbaptised Infants .

4. No man but sees the punishment of theft is of common morall equity , and obligeth all Nations , but the manner or degree of punishment is more positive : as to punish Theft by restoring foure Oxen for the stealing of one Oxe , doth not so oblige all Nations , but some other bodily punishment , as whipping , may be used against Theeves . Mr. Jo. Weemes , vo. 3. ca. 38. of the judiciall Law , The determination ( saith he ) in Moses Law judiciall , was divini juris , and they had greater force to binde the Sonnes , than any Municipall Lawes have to binde Subjects new , in regard they were given by God himselfe ; yet these judiciall Lawes ( saith he ) commanded the outward man , whereas the morall Law called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ignea lex , Deu. 33. This fiery law pierceth the heart .

Gamachaeus saith , Gamachaeus in 12. q. 101. c. 7. Iuditials and Ceremonials are immediately deduced out of the principles of the Law of nature ▪ by way of a more remote and obscure conclusion .

Aquinas saith , Iudiciall Lawes were deduced from the Morall Law . by way of divine determination . But the truth is , the proposition might have some ground in the Law of nature , but why 39. stripes , not , 40. not 38. only should be inflicted on such an evill doer , and the assumption in many judiciall Lawes ▪ Thomas , 22. q. 104. art. 2. seeme to be an act of the meere positive will of God , Swarez de legib. p. 9. c. 11. n. 2. Epiphanius de heres. 8 Augustinus de haeres . 8. therefore Aquinas saith , Ceremonials primo & per●●se , first and chiefly were ordained to signifie things , but Iudicials secundarie did signifie things to come . And Swarez saith , That judi●ials aecessarily , and by accident , did signifie things . It is true , Cori●thus , 〈…〉 and ●erome saith , Irenaeus , l 1. c. 26. Augus. de her . 9. and the Ebionits , as Irenaeus saith , and the Nazarer , as Augustine tels us , hold that Ceremoniais and Judicials do yet oblige . Shoolemen deny their obligation as Soto , Soto de insist . & Jurae l. 2 c. 5. Aquinas 12 ▪ q. 9. ar. 5. Aquinas , Medina , Valentia , Gamacheus , because the Priesthood is changed .

Yet let not us go on with Egid-Coninck to say , Medina 12. q. 13. ar. 3. q 100. ar. 1. 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 , Valentia 22. dis. 7. q 7 punc . 2. and so suppose some jus , some power and authority , that we have either by the law of nature , to defend our life , Gamacheus 12. 104. c. 2. peace , liberties , or for avenging of such heineous in●uries done to the Nation as cannot in justice be decided , but by the sword . So that sin , as sin , or as greatest sinnes , Conink de acti Supe●n dis. 10. dub . 12. no. 182. 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 , True causes of war with other Nations . 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 , erg● , 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 murther●r be not taken away by the sword of a Magistrate , he will still take the life of another man , qui semel ●alus , semper malus presumitur , ●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 pe●●● 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 , M●sius Cornelius a Lapide . if the Canaanites would have sought peace , and imbraced the worship of the true God , the Israelites would not have destroyed them , Abulensis in Josh. but the Text , Calvin and famous Papists , as Cajetanus , Swarez . Gamacha●s , and Augustine before them , Cajeta●us in Josh. c. 11 v. 2● . Swarez de v●r . Theo. disp. 18. sect. 4. n. 3. Gam●chaeus in 12 , q. ●o de infid . q. 32. 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 , Augustinus q 4● . in Num & in John q 3 10 Two Kingdoms , becom●ing 〈…〉 a Re●igious Co●●nant if it be 〈◊〉 , the one part may ave●ge the quarrell of the 〈◊〉 on the oth●r in case of br●●ch The new Altar 〈◊〉 by the 2 Tribes ●●● the halfe 〈◊〉 Jordan Josh . 22. how 〈…〉 cause of war . who excercise extreame cruelty and Tyranny over persons and the Consciences of the Martyrs , and the oppressed people of God amongst the Papists .

The question seemes harder , when these of a false Religion , in regard of their neernesse , and vicinitie to a Kingdome professing the true Religion , when as they may infect them , or if they be in one Nationall Covenant , and under the oath of God , to indeavour , the extirpation of all false religions , and what is contrary to sound doctrin . It is certain , the Kingdom of Judah might justly have avenged the Apostacy of the ten Tribes from Davids house , and from Jerusalem where the Lord had set his name , for the worshipping of the Golden Calves , if the Lord by his Prophet had not expresly forbidden them to fight against their brethren 1 Kings 12. And the children of Israel did justly attempt Warre against the two Tribes and the halfe , because they erected a new Altar for worship , as they conceived , which was Apostacy from the Covenant of God , and the true Religion which they were to maintaine by the Oath of Joshua 22. 12 , 13 , 15 , 16. and to bring the wrath of God on all the Tribes as Achan did , Vers , 20 , No doubt , saith Calvin on the place , They were angry with an holy Zeale , for sayth hee on Vers. Calvin comment . in Josh. 22 Non dubium quin sancto zelo excanduerint , non omnibus quidam da●as gl●dius in manum sed pro su● quisque vocatione & officio viriliter & constanter asserere studet purum religionis statum contra omnes corruptelas . 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 . Calvin Ratiocinantur a minore ad majus . Piscator in Cor. ) 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 , English Divines annot. on Josh. 22. asVatablus , Cajetanus , Cornelius a lapide , who commend this zeale , and say all the twelve Tribes made but on State and one Church , Diodatie on Ios 22. 19. and Tostatus saith , there was a necessity of making War with the two Tribes , Genev● Notes . Dutch Annotations . 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 ,

Vat●b●us an . in Josh. 22. Cajetan com . in Josh. 22. Cornelius a lapide com . in Josh. 22. Venerunt ut dimicarent contra ●os quasi . apostatas & schismaticos . Vide hic Z●●um omnes enim duodecem . Tribus faciebant unam Rempublicam unamque Ecclesiam .

Tostatus com . 2. in Josh. c. 22. q. 10. Necessitas autem pugnandi contra duas tribus incumbebat . Lex Deut. 13. id jubebat . Consilium autem est de contingentibus de modo . Hugo Cardinal . com . in Josh. 22.

So Masius . Masius in Iosh. in loc. Se●rar . in loc. Nicho. de lyra . Menochius anno● ▪ in Iosh. 22. v. 13. Fer●s in Declama . in Iosh. c. ●● . 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 , Utinam talis zelus in nobis esset & quidem non unum altare erectum videmus sed innumera . 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 Religio●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 de vir . the dis. 18. sect. 3. 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 ; Augus. Epist. 166. ad donatistas . for if Asa made a Law , 2 Chron. 15. that they that would not seeke the true God , should be put to death :

Constantinus prior contra partem Donati severissimam legem dedit , hanc imitati filii ejus talia praeceperunt Quibus succedens Iulianus deser●or Christi & inimicus supplicantibus vestris Rogatiano & Pontio libertatem perditionis partis donati permisit , denique ●eddidit Basilicas hereticis , quando templum daemoniis eo modo putans Christianum nomen posse perire de terris , si unitati Ecclesiae , de qua lapsus fuerat , invideret , & sacrilegas diffensiones liberas esse permittere● : deinde Valentinianus , legite quae contra vos jufferit ▪ Inde Gratianus , & Theodosius legite quando vultis quae de vobis constituerint , Quid Ergo de filiis Theodosi● miramini , quasi allud de hac causa sequi debuerint quam Constantini judicium per tot Christianos Imperatores ●●●issi●● custoditum .

Christian Princes Lawes against errors and ●●resies .

Eusebius in vita Co●stan . c. 43 , 44. & l. 4 c. 13. Ruffinus Hist●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. ● . 26. Theodo●us Anagnostes collect . l. 2.

The unconstancy of Timotheus Coton Bishop of Constantinople , of Petr. Mongus Bishop of Alexandria .

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 Colo● , Bishop of Constantinople , under Anastius first Emperour , was an Euty●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 ; Evagr●●l . 13. c 13. 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 pa●em cum fidelibus i● 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 ad● in warres with the Gothes , who wasted Thracia , and was therefore carefull that Ambrose should draw up a short confession , yet did he except from the Toleration the Manichees , the Phocinians , the Eunomians . But see , codice prima lege . Cunctos populos de sum . trinit. Martianus ibid lege . 4. Synod Chalcedo , Leo imperator , cons. 15. C. Const. 17. Heracl●us Imperator , const. 1. de fide Justinianus Novellus 123. c. 32. Novell 137. c. 6. Honorius , l. 4. c. 55. Eccle. Valentinianus , l. 9. de Episc. cler. Novell . 123. c. 18. Novella 123. c. 29. &c. Le. const. 87. Novell . 131. c. 4. Eusebius Pamphil de vita , Constan . l. 3. c. 13. Surius tom . 2. Concil. c. 20. p. 362. Codic . l. 1. Tit. de heret . lex 2. 1●6 . Justinian codex l. 1. Tit. 4. de sum . Trinit lex 2. Surius concil . tom. 2. p. 469 421 , 494. & tom . 2. p. 668 , 669 , 670. Socra Scholastic . his . l. 2. c. 37. Nicepher● hist. l. 9. c. 4. Contur . Magdeburque 4 col . 558. So for his power to conveene Councels , as the Nicen , by Constanti , Euseb . l. 3. c. 6. Sozom , l. 1. c. 17. So●rat . l. 1. c. 6. Ruff. l. 10. c. 1. Theodor. l. 1. c. 7. the Councell of Tyre by Constant . Eusebius , de vit. cons. l. 4. c. 41. Sozom. l. 1. c. 9. Theodosius elder , made a Law of death against the Anabaptists , and banished Eu●●mius Socrat. l. 7. c. 12. It is true , Constantinus and Licinius , as Eusebius tels us , l. 10. c. 5. say in a Law , now therefore we freely will and command , That every man have a free liberty to observe the Christian Religion , and that , without any griefe or molestation , he may be suffered to do the same . But the practice of heathen Emperous , is no rule .

2. God opened their hearts to make these Lawes in favour of Christians .

3. They had experience of the favour of God by the prayers of Christians .

4. The Heathen Law in the Letter would prove that none should be rebuked , or argued against , whatever Religion he chose ; Maximius proclaimed , That all men should use what Religion they like best , Eus. l. 9. c. 10. But 1. Maximius , out of naturall pity , because he had before persecuted Christians , did this . 2. Dioclesian and Maximianus tooke Churches from them , he restored them ; hence followed peace till an . 130. The Councell of Constantinople , 1. by Theodosius senior , Theodoret , l. 5● c. 7. Socrates , l. 5. c. 8. The Councell of Ephesus , 1. By Theodos . junior . Evagrius , l. 1. c. 2. So Imperator Iustinus . l. 44. ad Maenam Patriarcham de Monachis & Monasteriis separandis & de Episc. & cler. Eusebius de vita cons. l. 3. c. 25. Epistolam libella ad Synoda constitutionem . The Bishops of the second generall Councell ( if there was any of them generall ) writ to the Emperour Theodosius , We desire your clemency , that you by your Letters would confirme the Decrees of the Councell ( of Chalcedon ) and command that it be ratified and established : which he did . See also Constantius his power , prescribing to the Councels of Arimimon and Seleucea the subject matter they should treat upon , and commanded ten of each Councel to come and give him an account of their proceedings . S●zomen , l. 4. c. 6. Toeodosius and Valentin● command the Councell of Ephesus to send them some Bishops to acquaint them with the causes and motives of their deliberations . Relatio Synodi Ephesinae , quae est tom . 1. concil . The second Councell of Nice , which some call the seventh Generall Councell , relate the like to the Emperour at Constantinople , Theodoret , l. 5. c. 8. Zonaras , tom . 3. anat . There be two edicts of the Emperours , Valentinian and Martian , confirming the Councel of Chalcedon , so act. 3. Chalc. to . 1. Conc. all which say , the Emperours , de facto , commanded as Magistrates , Church-men to determine according to the word ; and corrected such as contravened . Pic●s Mirandula in apoloq . q. 8. Nemo sanae mentis ita opinatur . Vt alio modo opinari posset , quia ita vult opinare . And though Picus Mirandula saith well , No man hath power of opinions so , as if hee will , he may have another opinion , which though it may beare , that opinions fall not under free-will , yet the venting of them to others , is to Mirancula , a free act and punishable . We know the Edict of Vale●inian and Martian , of capitall punishment against Such as shall attempt to teach things unlawfull . Let false teachers according to Justinian , have no leave to live and dwel in Roman bounds , Edictum Valentiniani & Martiani lex 8. Quicunque Cod. de heret . Ultimo supplicio coerecantur qui illicita docere tentaverin● . saith Pametius . Augustine saith , Hereticks kill soules , let them be afflicted in body , they bring on men death eternal , and they complaine that they suffer temporall deaths . And why ( saith Augustine ) should Sorcerers find the rigor of the Law from Emperors , and Hereticks and Schismaticks go free ? Constantius gave out Edicts against Hereticks , as Eusebius saith . h. 2. c. 27. And also made lawes of pecuniary fines , Pametius c. 18. de diversis religionibus non admittendis . Augustinus , Epis. 50. ad Boni●●● Occidunt animas affligantur in tempore , senipeternas mortes faciunt , & temporales se perpeti conqueruntur . August . contra Epist. Parmen●ani . c. 10. and mulcts against them .

Honorius made lawes against Donatists of fining and of banishing preachers of Donatisme . Martianus did the like . The like saith Nazianz ▪ M ▪ Actinius de domin●s de R●p . Eccles. l. 7. c. 8. of Theodosius the great . Banishment and other punishment , the Emperours inflicted upon Arrius , Macedonius , Nestorius , Futiches and their followers . Which the Arch-Bishop of Spalato M●de dominis granteth ; though he sayes Augustine excepteth capitall punishment , for such ( saith he ) he will not have to be inflicted for the conscience , which is a manifest depraving of the mind of Augustine , who will have such punishment according to the quality of the fault inflicted on them , Augustin . con. Crescom . Gra. l. 3. c. 5. as upon Sorcerers and Murtherers . Let Augustine be considered in these and other places , Desid & operib . 148. 159 epist. ad Marc●●●●a . Epist. 150. after hee retracted his too meeke sentence , That they should not be punished at all . Alexander Alexandrinus said , Arrius and his followers ought to bee punished with excommunication , and a curse , Theodoret. lib. 1. c. 4. But for the point in hand the Christian Magistrate is tyed and obliged to these punishments to bee inflicted for morall offences , that the Law of God hath ordained , at least in nature : I prove .

1 That which is morrall , As Constantine g●ve out severe l●ws against D●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 . Ep● . 166 ad Donatistas . and cannot be determined by the wisdome and will of man , must be determined by the revealed will of God in his word ; but the punishment of a seducing Prophet , that ruineth the soule of our brother , and makes him twofold more the childe of Sathan than before , is morrall and cannot be determined by the wisdome and will of man : Ergo , such a punishing of a seducing Prophet , must be by the revealed will of God in his word . The Proposition is proved . 1. Because God only , not Moses , nor any other law-giver under him , taketh on him to determin death to be the adulterers punishment , Levit. 20. 10. And the same he determineth to be the punishment of willfull murther , Exod. 21. 12. of smiting of the Father or Mother , v. 15. of Man-stealing , vers. 16. of Sorcery , Exod. 22. 18. of Beastiality . 19. Of sacrificing to a strange God , vers. 10. And upon the same reason , God only , not any mortall man , must determine the punishment due to such as seduce soules to eternall perdition . God only determineth punishments for sinne . For what reason can be imagined , why God can be the onely determiner of such a punishment of killing , and not for the ruining the soul and making him the childe of perdition . Let not any say by this reason , to tempt to any sin , by any evill counsel ●● provocation to immoderate anger or envy , should deserve death , for every tempting to sinne is a ruining of the soul of such as we give bad counsell unto , and tempt to sin .

Answ. If we do so tempt them by a sinfull way , as a sinfull injuring , and railing on them , or by a wicked course , it is sure it doth deserve punishment by the Magistrate ; but the act of so counselling and tempting to sin , though E●conditione operis , it be soule-ruin , yet it is not such as deserveth death . Otherwayes , killing , adultery , sorcery , beastiality , tempt also to sinne and soule-ruine , besides the other injury in them , against the life and ch●stity of men .

2 The Proposition is proved , because the will of God can be the Creator , and first Author of nothing , but which is morrally good . For the Scripture is as full in the duties of the second table touching mercy and righteousnesse , as in the duties of the first , touching piety and religion , and any thing pretended to be morrall , hath God for its authour , in either the first or the second table of the Law , nor can the will of man be the author of any thing morrally good , and will-righteousnesse , is as unlawfull as will-worship , or will-piety , since the word is a perfect rule in matters of doctrine , or faith , or of life , manners and conversation , and teacheth the Judge what he should doe , Deut. 17. 18 , 19 , 20. Psalm . 119. 9. Psalm . 19. 8 , 9. Prov. 3. 21 , 22 , 23 , &c.

3 What ever by order of justice , doth concerne the life and death of our neighbour , rewarding or punishing him in name , body , goods , so as if it bee justly inflicted , it is justice ; and if unduely and undeservedly , it is unjustice , and murther : as wronging of him in his body by stripes , wounding , death ; in his liberty by prison ; in his goods , by fines ; that must be determined in the word by him that is Lord of life , death , libertie , of our name and goods , otherwayes the word should not teach us when the Judge sinnes , when not , when he makes just Lawes , when unjust , when he exceeds in punishing , when he is deficient .

I come to the assumption , The punishing of a seducing Prophet is morrall . The punishing of a seducing Prophet is moral . In that it is commanded to father and mother , not to pitty him , Deut. 13. 6. holden forth as the zeale of God , in father and mother , under the Messia●s Kingdome , Zach. 13. 1 , 2 , 3 , 4 , 5 , 6. and every one is forbidden , To bid him God speed , yea , and commanded to deny him an act of humanity , and hospitality , and not receive him in his house , 2 Joh. 1. If we be commanded to put any shame on him , far more must the Ruler bee taught of God , what shame he should put on him . For what ever under the New Testament is capable of a command , is morall . And if morall , what the Magistrate should doe to him can no more be determined by the will and wit of man , than it can be determined what punishment the Magistrate must inflict upon the murtherer , the adulterer , the Sorcerer , the Sodomite ; which all the wisdom of God hath determined : in the word , otherways God hath left the Magistrate in the dark , that from the word he hath no direction , when he committeth murther , or when he doth acts of justice . And that it is a morall act also to seduce soules is cleare , in that , 1. We are commanded to beware of such . Matth. 7. 5. and avoid them , Tit. 3. 10. Rom. 16. 17. 2. That the Lord condemneth them in his word , as such as make their followers the children of perdition , Yea Matth. 22. 15. They subvert the hearers ; their word cate as a Canker , 2 Tim. 2. 15 , 17. Lead silly women Captive , 2 Tim. 3. are Deceivers , Tit. 1. 10. Now that God hath appointed a punishment for this of old , and hath spoken against this sinne so much in the New Testament , and bidden private Christians , cry shame on Seducers , and fly them , and yet left the Magistrate under a discharge , and inhibition to draw a sword against such : who can beleeve it ? except that inhibition given to the Christian Magistrate wer written in the Testament of our Lord . To say the new Testament-dispensation is so spirituall that God wil have no remedying of seducing , but by the spirituall armor of the word , is said without ground , when the New Testament-dispensation is as spirituall to gaine the Sorcerer , the The●fe , the Sodomite , the drunkard , the Reviler , as the Idolater by the spirituall a●mor of the Word , Act. 19. 19. 1 Cor. 6. 9 , 10 , 11. and by this reason the Magistrate may draw the sword against no theife , Sodomite , Drunkard , Sorcerer , contrary to Rom. 13. 1 , 2 , 3 , 4 , 5 , 6. 1 Pet. 2. 14. Especially since the Magistrate is not indifferent towards ill-doers , and well-doers , since hee must punish the one as a Nurse-Father , praise and reward the other , 1 Peter 2. 14. gaining of soules is well-doing , Matthew 25. 21 , 23. And seducing of soules is by the Law of Nature and Nations , the worst of injuries done to men . To punish the seducing teacher is an act of justice morally obliging men ever , and every where .

2 Argument , That which is perpetually morall , and one act of Justice at all times and places , must oblige us Christians , and the Christian Magistrate , as well as the Jewish Rulers : But to punish the seducing Prophet is perpetually morall , and an act of justice at all times , and in all places , as the rewarding of such as teach truth , is a commendable act of justice , Ergo ,

The proposition is cleare , in regard the morall Law doth therefore oblige us Christians , because it is morally perpetuall , and perpetually morall ; and that in all times and places ▪ as to serve God , honour our parents , not to murder , &c. is perpetually morall now , as among Jewes , with us , as among the Indians and Tartarians : but to punish the seducing Prophet is such ; 1. because the Heretick is condemned by his owne conscience , False Teachers in seducing others , apprehend th●● hand of divine vengeance pursuing them ; as other ill doers do ; and so it must be naturall Iustice in the Magistrate to punish them . Tit. 3. 10. in believing lies Ergo , Farre more by his owne conscience , by leading others into that same condemnation with himselfe ; and if he apprehend the vengeance of a God-head , there must be a conscience naturally apprehending such : as we see the conscience of murtherers , and of Cain , feare some revenging hand . If therefore the Minister of God , the Magistrate , inflict this , it must be nothing else but an act of naturall Justice , which the naturall conscience doth apprehend . But what acts of Justice the conscience naturally feares , must be acts of Justice perpetually morall , not respecting one man or Nation more than another . 2. All Countries by an instinct , apprehend a God , The punishing of false Prophets , is of the Law of nature . and conceive their Priests and Prophets are to be entertained and rewarded , as Egypt , Gen. 47. 22. Midian , F●xed , 2. 16. Exod. 18. 1. Judg. 17. 5. c. 18. 4. 2 King . 15. 18. The Philistims , 1 Sam. 5. 5. c. 6. 2. Baal and the Zidonians had their Priests , 2 King . 10. 8 , 19 , Lycainia , Act 14. 13. And if their Rulers feed their Priests , the false Prophets and Priests that deceive them , and mis-lead them , they must punish : So the King of Babylon roasted in a fire two false Prophets , Jer. 29. 21 , 22. And it is cleare , that Jeremiah argues not from any judiciall Law , when he saith , The Prophets that speake lies in the name of the Lord , shall die by the sword , c. 14. v. 14 , 15. It was by the sword of the Chaldeans , ( who had nothing but the Law of nature ) that they perished ; for no Judiciall Law of God taught them , that he ought to die by the sword of the Magistrate , who speaks lies in the name of the Lord ; whereas the Chaldeans knowing that Jeremiah had prophecied truth , and was sent of God , they intreated him well , as the Lord had fore-told , Ier. 15. 8. Nor can it be said , that the consequence is null , and that that cannot oblige Christian Magistrates , which hath no better warrant than the corrupt practises of Heathens ; for they persecuted the true Prophets and Apostles that spake in the name of the Lord ; as Herod beheaded Iames , Acts 12. and apprehended Peter . Nero persecuted Paul , and D●mitian confined Iohn to the Isle Pathutos for the Word of God . To which I answer , That the Argument is not drawn simply from the practice of Heathen Magistrates , but from the light of nature , that teacheth all Magistrates , Heathen and Christian , to punish publike impostors , false Prophets and liers , as most pernitious enemies to the peace of all humane Societies . And if the Law of nature and Nations dictate to all Societies , That deceivers , and such as raise false reports and lies upon earthly Judges , should be punished ; far more is it a principle of the Law of nature , that publike lyers , and such as speake lies in the name of the Lord , and deceive and seduce the soules of father and mother , King and Ruler , and of all ranks of men in the Society , should not be tollerated in the society . And what though Emperours and Kings have abused the power that God gave them for the truth , to persecute the servants of Christ for the truth , it followes not , but they had just power , as the Ministers of God , to punish seducing Prophets , as well as other ill-doers , by the law of nature and Nations . And this I take is holden forth by Iob , Idolatry is to be punished by the Judge , and that by the testimony of Job c. 31. 31 , 26 , 27 , 28. who being under no Judiciall Law , obliging the Jewes , but a Gentile , and so in this led by the Law of nature and Nations , maketh Idolatry and worshipping of the Sunne and Moone , Who was obliged to observe no Judicial law but only the law morall and the law of nature . to be an iniquity to be punished by the Iudge . That this is not an iniquity to be punished by God ( as if heresie be innocency , as Libertines say , it must neither be punished by God nor man ) but by the Judge on earth is cleare . For 1. the expression , v. 28. varies onely in the number from that which is v. 11. Now there Iob saith of Adultery 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & ipsum iniquitas Iudicum . English divines ●n . on Job 31. ver. 11. And ver. 98 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 etiam hoc iniquitas Iudie is . The English Divines do well observe , Pagninus in verbo . That adultery is a capitall crime to be punished by the Iudge , Gen. 38. 24. Levit. 20. 10. Deut. 22. 22. And they expound ver. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 28. the same way . Pagnin . est iniquites Iudicanda , Iudice di●na , vel Iuditiaria . Mercerus , Exod. 21. 22 , He shall give 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to the Iudges , Mercerus ibid. Isai . 16. 3. do , Iudgement . Shimlerus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Judges that cognos●● of causes . Deut. 31. 31. Our enemies being Iudges , Job 31. 11. Inquitas dignaque Iudicetur & puniatur . LXX . It is true , the LXX , expound it , Chaldaica paraphras . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and the Chalde Paraphrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , est enim iniquitas maxima . But it is taken for a crime that comes before an earthly Judge . Hieronimus H●eron . transl . Iob 31. v. 11. So Hieronimus . And Exod. 21. 22. If a man strike a woman with childe , and she live , he shall give according to the sentence of the Iudges . Hieron . Trans . Exod 21. 22. Hieronimus quantum arbitri Iudicaverint . The Chalde Paraphrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Biblia parisien● . & complutens . LXX . & dabit per sent●ntiam Iudicum .

LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Syriak , Dabit quantum decernent Iudices . The Samaritan , Dabitque ex sententia Iudicum . Vatablus , Syraica versio Samaritan . Job 31. v. 11. Iniquitas capitali supplicio persequind● , v. 28. Nam & ea iniquitas capitali supplicio digna . Junius , Iniquitas à Iudicibus animadvertenda . Vatab. Iob 31. Piscator , Iniquitas Iudiciaria . Complutentes , Iunius Iob 31. Iniquitas Judicanda . Pineda in Job 31. 28. Piscator ibid. Iniquitas digna Iudicio , Iudicumque sententiâ severissima & gravissimo supplicio . Pineda com . in Iob 31. 28. All agree to this , That Idolatry , according to Iob , from the Law of nature , deserveth canitall punishment to be inflicted by the Judge . And Pi●eda saith , this agreeth with the Law of God . Especially , Deut. 4. Sanctius in Iob 31. v. 1● . 25. & 23. Sanctius gathereth from Job 31. 11. That Adulterers in Iobs time were , by the sentence of the Judge burnt . Now the same expression is , v. 28. spoken of Idolatry . Hence is Socrates condemned to die for his false Religion , as is supposed by the people . Maximus condemned the Priscillia●s , Ier. Taylor Libertie of prophecying sect . 14 p. 206 , as Hieronimus observes for Heresie . Nor is it much to be valued , that Ier. Taylor saith , That Maximus was a Tyrant , and put to death Catholike Hereticks . Without choyce , it proves punishing of Hereticks , Spalato de Rep. as supposed of old to be warranted by law . F●cles . l 8. c. 8. which booke is wanting in the ordinary coppies . Vrsatus and Stacius procured at Court , Law to death against Priscillianists . And the Niceue Fathers , that Arrius should be banished . Nor doth Spalato cite Tertullian , Cyprian , Lactantius , Hi●rome , Severus , Sulpitius , Minutius , Hilary , Damascen , Chrysestome , Theophilact , Tay●ors liberty of prophecying sect 14. p. 207. Bernard , for any other purpose ( whatever Taylor say on the contrary ) but 1. To prove , that forcing of men to Religion , is not to the way of God , which also I teach ; for the preaching of the Word ; not the using of the sword , How the fathers deny the sword is to bee used against men for their conscience . is the meanes of conversion of sinners 2. That killing is not to be practised on all Hereticks . 3. That the Law and the Sword , are not to go without convincing of the conscience by the Word of God . 4. That to deliver up godly men to persecuting Tyranes , because of some errors , hath more scandall to cause men stumble at truth , than to make truth victorious . 5. That neither Church nor State can judge heart-opinions , nor punish them , but only professed and taught opinions , that are both unnecessary and unsound . 6. That Pastors have not the Sword , to compell to Religion . 7. That Nations of another Religion are not gained to Christ by the Sword ; not can we make warre against them , because they are Idolators , and follow a false Religion ; nor was Idolatry the ground of the warre that Israel raised against the Ca●aanitos and other Nations . Taylor liberty of prophecying sect . 13. p. 13. To all which I adde the words of Ier. Taylor . The best and ablest Doctors in Christendome have been deceived actually in 〈◊〉 of Religion , in that all sorts of Christians dissent from the error● of Papias , Irenaeus , Lactantius , Iustin Martyr , Cyprian , Firmilian , &c. Ergo , by Taylors sentence , we are not rest , much upon the Fathers , whether they be for or against liberty of conscience .

For course to be taken with Pagans ( to speake by the way ) all that Lactantius , l. 5. c. 20. Tertulli ad Scap●lam , c. 2. Augustine , ser. 6. de verb. dom. c. 7. cont. lite ▪ Petitian ▪ lib. 2. c. 83. we approve , and what famous Schoolmen , 〈◊〉 , Thomas , Bannes , Durandus , Palud●●● Richardus , 〈…〉 , Paluda , and that of Augustine ▪ s●● . 6. de verb Dom. c. 7. Glandiendum est Paganu , ut audiant veritatem , in Christianis vero secanda putredo . Pagans must be allured , and not compelled by Warres to the faith . Because the just cause of Warre must either be an open breach of Nations against the Law of nature ; for it must be a finne , of which a multitude may easily be , or are convinced of ; as is cleare in the A●●lekites , and all the Nations who invaded Israel , Josh. 11. v. 19 , 20. or then in a visible Church , it must be for manifest Apostacy from the Covenant of God , and 〈◊〉 Religion , as the new Altar supposed to be erected by the two Trib●● and the halfe against the only one Altar commanded by God See Cavarruvias in Regnum paccatum part 2. sect. 4. Setus in 4. distin. 5. 4. 1. art. 10. Molina de Justitia disp. 106 , and Bann●s 11. g. 10. art . 11. saith , that Paul the third defined well , that the Westerne Indians being capable of life eternall , were true Lords of their possessions , and could not be justly deprived thereof .

To tollerate Jewes openly blaspheming Christ , or to receive them in the Common-Wealth , cannot be allowed , or to suffer them to have Synagogues , In regard they blaspheme the God we are in Covenant with , and doe no lesse deny him , then Goliah and Senacharib did , 2. But simply seduced Jewes are to bee instructed , for there is a peculiar prophecy touching the Jewes , Rom. 11. Jer. 50. 5 , 6. That they shall bee brought in to know Christ , and beleeve in him .

3 Argument , That which was a meere judiciall law , and not onely in no force now , as touching any obligation to bodily punishment from the Christian Magistrate , is now under the Gospell , either a sin offensive to humane society Or , 2. No sin , but innocency , as some say , Or then 5. ● thing lndifferent . If it be a sin offensive to humane society , and the people of God , to drive them away from the Lord their God , and an abomination that Israel should feare to doe , in the dayes of Moses and before Christ came , as is cleare , Deut. 13. 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. It must be so now : for since it is not a Typicall , but a morall sin , it is at all times , and in all places to us , and now , and to them , and then , an abomination . Church cens●res and rebukes for conscience inferi●● most of all the absurdities that Libertines imp●e to us . Ergo the Argument of the holy Ghost being perpet●all , that it is destructive to humane society , the Lord must provide the same , or as effectuall means , for the remedying thereof . But if the Christian Magistrate have no place or power to represse such abominations , but Isreal may seduce men after false gods , and not feare the stroke of 〈◊〉 sword , then hath the Lord left the Church to the lust of ●avenous Wolves that destroy the flocke , and hath left these wolves to the Lords immediate hand of judgement : for rebukes , Church-censures are not to be used against them , upon the same ground that the sword should not be drawne against them , by the ground of Libertines : for rebukes and Church-censures doe . 1. Force the conscience no lesse than the sword . 2. They beget Hypocrites . 3. Are as contrary to the law of meeknesse and gentlenesse of Christ and his servants , who used no such way to gaine the Samaritans , and other gaine-sayers , as the sword is repugnant to Christs meek administration , who did not use either sword , crying , rebukes , or excommunication , against broken reeds , though both these may be used against Seducers in great gentlenesse and tendernesse toward their soules , by fathers in State or Church . 4. They are no lesse against liberty of prophecying , beleiving with a reserve to beleeve the contrary , than the sword . For how can we in the name of the Lord , rebuke , threaten eterned wrath , deliveto , Sathan , seducers , more than the Magistrate can use the sword against them , yea , or refute their errors , in the name and authority of Christ , or strike with his rod , since wee are not infallibly perswaded more than these we call Seducers , for they may upon the same grounds call us Seducers , threaten us with eternall wrath , and deliver us to Sathan , in the same name and authority that the sound Church proceedeth against them ; for neither side had the infallibility of divine authority , in a reflex knowledge , more than others , by the Doctrine of Libertines . 5. They are no lesse contrary to growing up in knowledge and new light ; for contrary reasons , and rebukes , and threatnings are as apt to expell new light , and to reduce the Seducer to old darknesse , for any certainty of perswasion any of the sides have , for both may see beside their book , and dreame the moone is made of wax , by this way , and instructing of teachers that see but on this , and the yonder side of truth with e●●s of flesh , as they say , is as uneffectuall a remedy against Teachers , as the sword . 6. Since the sword and stoning , when used by the Jewes , Deut. 13. presupposeth infallibility . What warrant doe our Lords of licence of conscience give us , that all the Commons , and Lads , and Girles that lifted a stone against the Seducer , had Proph●ticall , infallibility : or that every wife , to whom her husband might say , Let us go and follow Baal and Dagon , for sure the Zid●nians and Philistines are a people taught of God as well as we , was infallible in her knowledge and unerrable , and the husband an erring Seducer according to the principles that masters of licence would lead us on : for there must be a response given to all and every one to beleeve this is the Seducer , from the light of Moses law , else they had no more right to stone the Seducer , then the Seducer to stone them . For as wee may erre in persecuting true Prophets , I hope so did the people kill the Prophets , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and stone them that were sent , Matth. 23. 27 and 2 Chron. Spernere conten●●●re . 36. 16. they mocked and misused the Prophets of God , and did as foully erre in persecuting , as now we under the Gospell . Yet Mr. Goodwin gives to the Jewes an infallibility of an Oracle to tell them who was the man to be stoned , as a Seducer . But let him answer these Queries .

1 Did the Oracle speak immediately to all the actors in the stoning ? That there was an immediate response of Gods oracle telling who was the false teacher , is an unwarranted forgery of Libertines . I thinke no : then the Oracle spake to the Priest only . To Pashur ; then the Officers had but the word of Peshur to put Jeremiah in the stockes , and the people had but the Priests word for stoning the man .

2 Query , Were the people infallible in discerning the Priest to be a true relater of the mind of God from the Oracle ? How beleeved they then some lying Priests who persecuted the Prophets of God ?

3 Query , Was the Priest infallible in discerning the Oracle and relating the mind of God to the people ? How then did they say , he is worthy to dye ? How did Caiaphas say , What need we any more witnesse , We have heard himself blaspheme ?

4 Were not the Priests Deut. 17. ver. 11. To Judge according to the sentence of the Law of God delivered to Moses ? Was this an immediate Oracle of infallibility , such as Bellarmin , Becanus , Gretsorus , Valentia Corn. a lapide ascribe to their Appollo at Rome ? I thinke Mr. Goodwin cannot say that . If he doe , I know what to answer to the Papists in that . If it was the law and the testimony , as I conceive it was , had not all the people that were to stone the seducing Prophet , their way of judging the false Prophet ? If they must not follow him after other Gods , and if they must be actors in stoning him . And was not this fallible as well as ours under the new Testament ? and therefore , because we are not infallible judging in the heart-Heretick ; we must not draw the Sword against him ; and I say , nor can we draw the Sword of the Spirit against any such ; for in the using of the Sword of the Spirit , in teaching , refuting , or arguing against Hereticks ; we are not infallible . If this way of Peoples judging , and not listening to the suggestions of a false Prophet was infallible , how erred they , and slew the true Prophets , and stoned them that were sent , Matth. 23. 27. As well as we may ? And why may not we , notwithstanding of our fallibility and actuall erring , judge and drive away by the sword , devourers of the flock , as well as they ?

6. If God have left no means under the New Testament , but exhorting , to suppresse the seducer , what shall be said of Iohn 2 Epist . 10. who forbids to receive a seducer in our house , or bid him God speed . Sure this is some externall forcing of the conscience , if we credit Libertines ; for rather then some seducer lye in the fields in America in winter , he will say he abhors Familianisme , though he hate all the sound in the faith . Now is not this a greater externall power , armed against a Seducer , then if the holy Ghost had said , If a murtherer , a Parricide , a Sorcerer , a Drunkard , come to your house , let him not lye in the fields , lodge him , but give him course cheare , and no bed to lye on , no fire to warme him ? yet so much is not said in expresse words , for the forcing of the conscience in the New Testament . Againe , for the second member , if to teach what we judge in our conscience to be truth , If Heresie bee Innocency , seducing hereticks ought to be praised and rewarded . though most erroneous , be no sinne , but innocency , yea if ( as Minus Celsus said ) it be a token of a good conscience , and innocent feare of God , as Libertines say , we are to judge no mans heart , and that in a matter of salvation , no man will be so Devill-like as to go to hell , and leade millions of soules with him , the way being against his conscience . For Ier. Taylor saith , It is all one here , Liberty of prophecying . whether it be a reall truth the Seducer holdeth and teacheth , or if he onely apprehend it to be a truth , though it be an untruth ; and he said well according to his way . Now , if to teach ( I say ) what we conceive to be truth , though most false , be no sinne , but innocency , then the Magistrate ought not onely not to punish it , but reward it ; and to allow stipends and maintenance to all Seducers , to teach what errors they judge saving truths . And grant me these three , which cannot be denied but by grosse Anabaptists , 1. Rom. 13. That the Magistrate is to reward well doing . 2. That the workeman is worthy of his wages , 1 Tim. 5. 18 , 19. Matth. 10. 10. And 3 That a preaching Ministry is necessary under the New Testament , 1 Cor , 1. 16 , 17 , 18. 23 , 24. Rom. 10. 14 , 15 , 16. Then must it follow of necessity , That the Christian Magistrate should maintaine and pay stipends to all Preachers , whether sound , and Orthodox , or Heterodox , and seducing ; for if he withdraw maintenance , as a Magistrate , or any other way , because he judgeth the Preacher to be unsound , and a seducer , he taketh upon himselfe to punish a man for his conscience , when as he hath no infallibility ; and he doth so punish and force the conscience of the innocent Pastor and People both . For he is obliged to judge , that both the sound Pastor and the Seducer follow their conscience ; and whatever the Doctrine of either be , Orthodox or Heterodox , he is to judge that both followeth his innocent conscience , and in so doing , both feareth God , and doth well ; and by his Office he is for the praise and reward of well doers : And suppose he judge in his conscience , that the Doctrine of the Seducer is error and Heresie , yet is he to judge it Heresie with a reserve , so as it may be to him the next moneth sound Doctrine ; and therefore not to judge otherwayes of the Seducer , than that he followeth the dictates of his conscience . And so as yet he doth not take on him infallibility to judge , that the Seducer teacheth against the light of his conscience , and therefore is not to punish him , but reward him , and pay wages to him , as to a well doer : Yea , and whatever Ministers teach , since neither they are infallible in teaching the very fundamentals , nor the people that heare infallible in judging , and neither are to beleeve with the perswasion of faith ; And all are to be heard as instructors . For suppose you believe that Christ is God consubstantiall with the father , yet are you to heare Arrius preach , and to admit a contrary light . If Arrius can make the contrary appeare to your minde , and Arrius preacheth according to the light of his mind , and there is no reason why you should not be instructed by the Seducer ( for you are to try his doctrine ) as well as by the sound teacher , for you have no infallible knowledge who is the seducer , or who is the sound Teacher , by the principles of Libertines .

The third cannot be said , to wit , That it is indifferent to drive away people from the true God ; for it must either be good and praise worthy , or evill , and so punishable , against which we have sufficiently argued .

Argument 4 What the Magistrate is foreprophecied to be under the New Testament , The Magistrate as a Magistrate according to prophecies in the old Testament is to punish seducers . that he must discharge with all the power God hath given him , and that perpetually , and not by the tie of a judicial and temporary law , which binds for a time only . But the Magistrate is fore-prophefied Isai . 49. 23. and 60. 10. Rev. 21. 26. to be a Nurse-father to the Church under the New Testament , to keep and guard both Tables of the Law , and to see that Pastors doe their dutie , to minister to the Church by his royal power , yea when the fountain shall be opened in Davids house , that is under the New Testament , he shall thrust through the false Prophet that speaketh lies in the Name of the Lord , Zach. 13. 1 , 2 , 3 , 4 , 5 , 6. Kings as Kings must confer some royall service to the Church , over which they are Nurse-fathers . But all the power that Kings have , is essentially co-active , and in order to rewarding or punishing , Rom. 13. 3 , 4. therefore they must confer coactive service . Piscator saith well , That the Prince is called the keeper of both Tables of the Law by our Divines , therefore he is to vindicate Gods glory in both . He that hath the keeping of two pits , one more horrible and dark , another more mild and heartsome for two malefactors , a theef , and an adulterer , he must not cast the theef in such a dark dungeon as the adulterer : So if the Magistrate keep both Tables , he must not punish according to his own will , Bloody Tenet c. 125. p. 214. What Master Williams giveth to the Magistrate in Religion is not sufficient . but according to the rule and prescript of God . Nor saith the Author of the Bloody Tenet any thing , when he tels us that the Magistrate owes to the true Religion ; 1. Approbation and reverend esteem . 2. Personall submission to the spirituall government , Mat. 18. 1 Cor. 5. 3. Protection to the Subjects whether they be apart or met together . To a false Religion he oweth permission , not approbation Mat. 13. 30. 2. Protection from violence to their persons and estates .

Answ. All this is very nothing , 1. Approbation and submission to truth is no royall power . Isaiah giveth a paternall and fatherly power to the King in Church matters , when he saith , He shall be a nurse-father . Now all he gives in these two former points , to wit , approbation of , and submission to truth , is no more then any tradesman or son owes to the Church : So Isaiah makes the King a father ; this author makes him a son subject to the Church , which subjection I deny not in another consideration , but that as a nurse-father he should approve the truth , and submit thereunto , as all the members of the Church , makes him both a father and a son ; a commander , and a humble submissive obeyer in the same consid●ration , which is most contradictorious and uncongruous , for he must speak of him as a Ruler , or else he saith nothing . The third thing which is , protection to the true Church is nothing to the purpose ; for that he owes to them as subjects , not as they are serving God in the duties of the first Table , for the King by this man can neither command them nor forbid them , by his Magisteriall or coactive power to serve God , or not to serve him , in the duties of the first Table , and by the true Church that the King owes protection to , the Author meaneth not the Church that is in it self sound and true , but the Church that seemeth and appeareth so to the conscience of the Magistrate though most erronious . Now this is the Church of Seekers and Anabaptists , but suppose the Magistrate or Commander in war be a Familist , a grosse Anabaptist ; the Author will not say , That he ought to protect the Church assembled to worship God , and to excommunicate and deliver to Satan such as subvert the faith of many , and say the Resurrection is already past , or that he ought to protect an Assembly of Divines that are for Presbyteriall Government , and the truth that Calvin and our Reformers delivered : These are to him Antichristian Synagogues ; or if he owe them protection , he ought to offer violence with his sword , to Anabaptists , such as rose in Germany under John Becold of Leydon , that out of meer principles of Religion , killed all that were not of their way , and to displace , imprison , and confine Presbiterians . So yet in a defensive way the Magistrate must offer violence to the conscience of men , who for meer Religious grounds doe labour to scatter and violently to hinder the meetings of the servants of God : for how many of the Sectaries of England who are for liberty of conscience have come into Churches in England , and stepped up to the Pulpit , and hindered the Minister the discharge of his conscience to the flock , and offered violence to the meeting of the true Church ? now it is not enough to say the Minister was but an Antichristian service-bookman , and it was no true Church whose service such Sectaries interrupted ; but giving and not granting it were so , yet are Libertines not to offer violence to the conscience of any Church true or false , if they be true to their own principles : but this Author being an Anabaptist and a Seeker will say neither warres nor such violence are lawfull , but if so , the Magistrate then cannot with the sword protect the true Church against the violence of men , who upon meer conscience disturbe their Assemblies .

2. To Libertines all Churches professing true Religion ( as all Churches on earth , Indians , and Mahometanians not excepted , do ) must be true Churches , for they are not to judge , but that they follow their conscience , 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 . and so the Magistrate ow● protection to them , though their conscience be most erroneous , & even for such as they conceive to be true Churches , they are not infallibly perswaded they are such , and so the Magistrate gives no protection to them as true Churches , but only as Subjects , which the Author tells the Magistrate he owes to false Churches , & so the King by this is a Nurse-father , by his office and by the places Isai . 49. 23. and 60. 10. to bring his glory of protection to the where of Rome if they be his Subjects as well as to the New Jerusalem : but sure the King by these places ows father-nursing and Magistratical protection to the true Church not to the false , because Isai 49. 23. 1. The place is clearly of such a Church as the Lord can no more forget , then a woman cannot have compassion on the fruit of her wombe , v. 14 , 15. 2. Such a Church as is graven on the palmes of Gods hands , v. 16. 3. Whose ●●sters and destroyers shall be removed , v. 17. and destroyed , vers. 18. 4. Which shall be inlarged , by the incomming of the Gentiles , whose place shall be too narrow for multitude of Sons and daughters begotten by the power of the Gospel , though she was a captive removing too and fro , v. 19 , 20 , 21. 5. A Church that shall lift up a standard to the Gentiles , and Nations to take in their Sons and daughters to fight under Christs colours , as being baptized to the same faith , vers. 22. 6 A Church whose spirituall Government Kings and Queens shall obey , licking the dust before them , v. 23. 7. A people that wait for the Lord , and so shall not be ashamed , v. 23. Now to say that a false Church shall have all these glorious priviledges needeth no refutation , and they must be stupid who teach that Kings are made Nurse-fathers by this Text to Antichrists Kingdom , as if the Lord had the Beast and his followers written on the palmes of his hands , or that Kings being made Nurse-fathers to the true Church , owe nothing to those that wait on the Lord , but the common protection of Subjects which they owe to limbes of Antichrist , Jewes , Mahometans , Indians , who worship the Devil , if these be their Subjects is a very pleasant dream and uncredible ; for the place Isai . 60. cryes to him that runs and will read , that Kings shall minister something to the true Church , which they doe in no sort to the false Church , and it is most evident to the judicious Reader , that the sucking of the breasts of Kings , v. 10. 16. and the kissing of the Son , Psal. 2. must be more then common protection to Subjects that are open enemies to Christ and wasters of Zion ; yea it must be some protection to the Church as the Church , and to the Laws and Ordinances of God , in rewarding the well-doers , and conserving the Ordinances , and the correcting of wolves , Impostors , lying Prophets ; for if we come to Master Williams his way , That the King owes protection from violence to the persons and estates of false Worshippers , to those that serve Devils , and because they are Subjects , then those Texts say no more then Be glad Indians , Popish Idolaters , Mahometans , for I will make Kings your nurse-fathers , and Queens your nurse-mothers , and Kings●shall minister unto you , and you shall suck the hreasts of Kings , and Kings shall bring their glory and riches to you . Nor need we prove that the place Isai . 60. speaks of the true Church , read it and it s proved , v. 1. Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee , &c. Nor is the matter helped to say , It is a great favour , that the power of the Kings who lent their ●orne to the Beast , is now lent to the Lambe and his followers for their comfort , for then what power bring the Kings to the New Jerusalem , but Royal power ? and what Royal power to protect the true Church in their persons and estates as they doe the false ? is this the breasts of the milk of Kings , and their royall power as nurse-fathers ? and that power which they bring into the New Ierusalem ? when it is the same very power they brought into Babel , and the same horn they lent to the beast . 2. The Kings lent no royal and paternall power to the true Church but what they lent to Babel as yet , nor doe they yeeld any royall power to hold up Christs throne and maintain his ordinances , or convey the sincere milk of the word , by their politick coactive power to the Church , if our Adversaries Doctrine be received .

Againe , The mind of divers famous Authors touching the parable of the Tares . permission to the false Church is proved by Matth. 13. 30. Let the tares grow ●ill Harvest . Gulielmus Parisiensis part . 1. hact . de legibus p. 27. Vbi ergo impii in consumptionem populi dei , vel diminutionem crescunt , ibi nullatenus ●rescere sinendi sunt , Mr. Williams mis-interpreteth the parable of the tares . sed eradicandi ; Quod si quis dixorit , quia ipsi sunt zizania , possunt esse ●riticum , quia converti possunt ad viam veritatis — sed non hoc● certum , quod autem per ▪ ipses , illi qui triticum sunt , Guli●l . Paris●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 few● 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 . zizania siant , hoc evidenter certum est ▪ Hoc enim est ac si diceretur , ut paucis lupis in media gregis existenti●●● , gr●g●mque incessanter lacer antibus , ac devorantibus , parca●●● , quia forte deus , faciet illos , oves & agnos , — & dimitte●das p●●eas faces ardentos in medio silv a lignorum germinantium , ips●●que silv●● inc●ssanter ardentes , quia Deus forsitan faciet illas arbores fructiferas , — pauc●s leprosos dimittendos esse in medio sani populi assidue contagio ipsum corrumpentes & inficientes , quia forsitan Deus salvabit illos . Calvin advers . Calvin advers. Servetum if the words of the parable be precisely pressed , all Magistrates must be interdicted of the use of the sword , Ch●ker in Parenes . the Par●ble speaketh not of ●udges . Servetum numb . 597. si praecise nobiscum agant , ex verborum formula , non tantum prohibeantur magistratus ab usu gladii , sed omnem disciplinam è medio tolli oportet . Joan. à Ch●kier in Paraenesi ad haereticos , c. 2. parabolam illam non loqui de judicibus . Beza de haeret . puniendis , p. 136. Nemo patrum haeretic●s ne quidem judicandos ante extremum diem asserit . 229. zizaniorum appellatione intelligi arbitror non sols haereticos , sed omnes qui vitae exemplo Ecclesiam offendunt , Chrysost. hom. 47. in Mat. sinite crescere , dissipate haereticorum conciliabula , ora obstruite , audacian loquendi concidite , sed ne interficite , item ibid. dogmata quidem impia arguite & anathematizate , sed hominibus ipsis parcite . How far is Mr. Williams Bloody Tenet against all the power of the Ministery , ●eza nor none of the Fathers ever said that Hereticks should not be judged till the last day , Chrysos● . hom . 47. on Matth. d●ssipate the Assemblies of Hereticks but kill them not . or so much as rebuking Hereticks , for he saith c. 28. p. 53. Thirdly I have proved that the Ministers or Messengers of the Lord Jesus ought to let ( the tares or hereticks ) alone , and to let them live in the world , and neither seek by prayer nor prophecie , to pluck them up before the harvest . Enthymius and Theophylact follow Chrysostome , puniendos , non necandes . Iacobus Acontius stratage . Satan l. 3. p. 153. constat triticum esse pios , zizania impios — si sinendi sunt crescere , tam impii , quam pii — tolleretur omnis magistratus authoritas omnisque disciplina , & page 157. Inter Pontificios Jacobus Simanca parisiensis Episcop ▪ Jaco . Acontius by the wheat are meant the godly , by the tares the ungodly , if both godly and ungodly must be ●●●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 . Ga●acheus . If reall danger be imminent , the Church and the Christian Magistrate must abstain from discipline , and the Parable saith 〈…〉 So Suarez . in Enchyridio violatae religionis ti . 1. p. 16. nu. 12. parabolam loqui de punitione impiorum , quando est periculum ne simul eradicetur triticum , zizania sunt omnes filii nequam , nullus igitur facinorosus puniendus , absurdum , non loquitur parabola de judicibus . Phillippus Gamachaeus in 12. q. 10. de infidel . q. 13. sinite crescere , si verum ac reale non imaginarium damnum immineat , debet tum Ecclesia , debent tum Christiani principes à coactione abstinere . Sic Suarez tom . de vir theo . dis. 18. se. 4. nu. 9. ( ne forte eradicetis ) sie August . l. 3. contra Parmen ▪ cap. 2. c. Tannerus , least ye pluck up & c. ●ee gives a just and adequate reason of the permitting of evill . 33. Tannerus tom . 1. dis. 1. de fid. q. 9. du . 2. n. 30. ( ne forte ●radicetis ) ratio haec est communis & adequata omnis justae permissionis malorum quando etiam Deus eb eandem causam mala permittit , Azorius inst. par. 1. l 8. c. 13. per zizania haeretici intelliguntur secundum Chrysostimum , Augustinum , Hieronimum , Enthymium , Theop●ylactum , sed respondet ex parabolis non semper sumi efficax argumentum , Azorius , by tares hereticks are not understood acco●ding to the mind of Chrysost. Augustine , Hierom● Euthymius , Theophylact . & generaliter per verba , accipi hic pravos mores & falsa dogmata . Nor is it altogether to be condemned that Gregorius 9. Innocen . 4. Paulus 3. Clemens 8. command the Talmudicall and Cabalisticall books containing Blasphemies against God to be burnt in the fire , August . Ep. 48. ad Vincen. retracteth ingeniously his opinion , That Hereticks ought not to be punished , mea primitus sententia , erat , neminem ad unitatem fidei cogendum . Theodore Srackius in hist. Anabap. c. 8. in notis p. 108. to the compelling of men to religion against their will , that which some object out of Lactantius , that Lactantius doth argue against such as being destitute of the word of God and sound reason , would compell by the Sword only men ▪ to receive true Religion .

It is a token the man is scant and ebbe of proofes in Scriptures , The Parable of the Tares considered . when he can prove liberty of conscience by no Scripture , but one wing and tith of a Parable , never expounded by Christ , who yet expoundeth all the rest of the parts of the Parables , and yet ( as I have said before ) the tares are not expounded by Christ to bee Heretickes , but ver. 38. The tares are the children of the wicked one , and ver. 41. all things that offend and doe iniquity . Mr. Goodwin denies that Heretickes are ill doers , Mr. Williams saith , they do iniquity but if he would expound and apply all the tithes and joynts of the Parable , then Mr. Williams must tell us what the sleeping of men , v. 25. and what the springing up of the blade is , and the bringing forth of the fruit is , v. 26. and how men quarrell with God , because of the prosperity of Hereticks , when as Scripture extends the prosperitie that stumbles men , to the most wicked , who are fat and rich , Psal. 37. 1 , 2 , 3 , 4. Ier. 12. 12. Job 22. 1 , 2 , 3. and what the bundles are , vers. 30 ▪ since Mr Williams ( as all Libertines and Anabaptists are ) is bold with the word to expound tares otherwise then the word of God and our Saviour Christ doth , who of purpose expoundeth the ●●res to be workers of iniquity , and ill doers , now Hereticks to Master Williams and Libertines are no ill doers , but innocent men , men that fear God , such as suffer persecution for conscience , the children of light , of the promise , of the free woman , persecuted by the children of this world , and the sons of the bondwoman , as all their Books say ; how doth Christ make these Hereticks that are named tares , such as grow and flourish till harvest , and then these innocent men that feared God are judged by God offenders in Christs Kingdome , workers of iniquity , cast into a furnace of fire , where there shall bee wailing and g●ashing of teeth ? To conclude why doth Mr Williams say the Magistrate oweth protection , to the true Church apart and met together , Mr. Williams holdeth that the Prince oweth protection to all Idolatrous and bloodie Churches , if they be his Subjects . and saith not that he owes protection to the false Church , the same way apart and met together ? he must secretly insinuate that the Magistrate oweth some singular royall protection to the assemblies of Anabaptists and Seekers and the true Church , which he oweth not to the Church of wicked men met and assembled for worship . Yet when the wicked are assembled in the valley of the sons of Hinnon to burn their sons to Devils , when they are met in the high places to offer and Sacrifice , to the Sun and the Queen of Heaven , and to adore the works of mens hands , even then are these men , Subjects under a lawfull Prince , and this Prince must either in such abominable and bloodie worship , defend their persons and estates from violence , or then 1. Master Willams saith amisse 2. The Prince must by his office serve the Devil , and countenance , and defend a most wicked and bloodie service , such as Son-slaughter and Idolatry , and that against his conscience though he judge them a false Church . 3. The Prince , if hee withdraw his royall defence , is wanting in his office , and yet it is his conscience to neglect dutie to such . 4. And must force the consciences of people , in tempting them to de●ist from what they in conscience conceive to be the highest worship and expression of love , fear and reverence to God , in that he refuseth to protect them in man-slaughter , and such service to God , which they dare not venture on without his protection , least men rise up against them and destroy them .

Mr. Williams addeth ib. p. 216 To professe the Magistrate must force the Church to doe her 〈◊〉 , and yet the Magistrate must 〈◊〉 judge what that dutie is , must be to play in spirituall things .

Answ. That the Magistrate should compell godly men to keep peace , and a David ( suppose he were a Subject ) not to kill , not to commit adultery under the pain of civill punishment , I suppose is not Heresie , and yet I see not how the Magistrate is not to judge according to the word of God , what is wilfull murder , and so deserveth death , by the Law of God , what is accidentall killing and deserveth no death , but a Refuge and Maneprize . But the Magistrate ( say Liberti●es ) should not judge what is heresie , what sound doctrine , why ? because that is to be judged according to the word of God by Pastors . But , that is , 〈◊〉 causa pro causa , for the King is to judge what is murther , what not , and all matters belonging to a civill Judge , what is morally good and evill , and what is punishable by the sword , what not , by reading on the book of the Law when he sitteth on the throne , Deut. 17 , 18 , 19. but this he judgeth in order to civill punishment , and not in order to the gaining of souls , and in so far as concerns his practice , and the same way is he to judge what is heresie , what not , if this be not said , then should we play indeed in spirituall matters .

Q. But is not the Christian Ruler then as a Ruler , to judge whether Arrius ought to be banished , and imprisoned , who denieth the Son of God to be consubstantiall with the Father ? How the Magistrate is to judge of Heresie . and so all Rulers are to judge of Heresies and Gospell ▪ Truths even Indian and Puga● Magistrates , who are essentially Magistrates , as well as Christian Rulers , for quod convenit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Ans. There is a difference betwixt a Ruler , and such a Ruler , a Christian Ruler , or a Heathen Ruler , a Ruler a● a Ruler , should judge of all civill businesses , and of truths and falshood in Religion , for all Nations have some God , and some Religion ; but a Ruler as a Christian Ruler onely , not as a Ruler ( as the notion of : 〈◊〉 a Ruler doth 〈…〉 and the Christian Ruler ) ought 〈…〉 judge what is Gospel truth , or Gospel untruth , for then all 〈…〉 Pagan , or what not should judge the Gospel truthe though they be not obliged to believe in Christ , or to know the Gospel , which they never heard , Rom. 10. 14 , 15 , 16. Now this is absurd . But onely Rulers as Christian Rulers should judge of Gospel-truths ; Magistrates should judge , but all Magistrates as Magistrates , should not judge of all businesses , and of all matters belonging to all Countries ; A Magistrate and a Christian Magistrate are to be d●fferenced , nor can or ought all Magistrates to judge of , or punish all Hereticks . for then an Indian Magistrate should judge of all the matters of France , England , Scotland , which cannot be said , so a Magistrate as a Magistrate should judge of Religion , but not all Magistrates of all Religions , for Heathen Magistrates cannot judge , nor ought not to judge whether Arrianisme be Heresie or not , and whether it be punishable by the Sword or not , whether Christ Mediator hath one will , as the Monothelites said , or two as the Catholike Protestants said , because the Heathen Magistrate ( as we suppose ) never heard of Christ . So we say a judge of France cannot judge , as a judge , of transporting of wooll out of England , or of wax out of Scotland : 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 ●●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 pro●●●gated , neither by heart ingraving , neither by minister all publication can oblige no man , as is cleer Rom. ● . 12. Rom. 10 14 , 15. and 5. 13. Joh. ●5 . 22. Matth. 11. 2● 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 M●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 , Bloody Tenet , cap. 6. p. 24 , 25. 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 , Whether peace of civill societies be sure , where there is toleration of all Religions , and what peace Christians can have in Toleration . may be intire , unbroken , safe , &c. notwithstanding so many thousands of Gods people , the Jewes , ●●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 , Mosha●● , and Abedaego , Daniel 3. in Daniel c. 6. who would rather suffer , then de●ist from true worship , or practice fals● : 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 h●r mother . Luke 21. 16. And ye shall be be●r dyed ●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 : 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 puni●hing seducing Teachers . But v. 5. Because there is but one Lord , one faith , one baptisme , and but one Religion whether Presbyteriall or Independent , and since the Apostles and Christ in the New-Testament so often recommend peace , and never once insinuate forbearance in diversitie of Religion , and all the Apostles and Apostolike Church had but one Religion , toleration of many Religions , not being a part of the New Testament liberty where with Christ hath made us free , as is the libertie from Ceremonies , and righteousness by the Law , that the foolish Galathians affected , Gal. 5. 1 , 2 , We conclude there is a Law against Toleration of many Religions , not any repealing of that Law in the New Testament , but divers Religions expressely forbidden as contrary to peace , and foretold to fall out as sad judgements , Mat. 19. 35. Mat. 24 , 24 , Luke 21. 14. 15 , 16 , 17 , 18. 1 Tim. 4. 1 , 2 , 3 , 4. 2 Tim. 3. 5 , 6 , 7. 8. 2 Joh. 10. Affirmanti incumbit probatio , Our Adversaries are obliged to give us precept , promise , or godly practice , why a morall sin forbidden and severely punished in the old Testament , should yet remaine a Moral sin in the New Testament , and yet not be punishable by men or Churches , yea Solomous toleration of the Idolatrous worship , 1 Kings 11. provoked the Lord to anger , yet his wives consciences should not have been compelled to leave off the worshipping of the Gods of the Moabites , Ammonites , by this way , Rom. 14. 19. Let us follow after the thing that makes for peace ( saith Paul ) but Toleration of many Religions is contrary to peace , if one of them be the only true way , the rest are all false waies , the mixture of the two contrary seeds , the seed of the Serpent , and the seed of the woman must be against peace ; and Paul exhorting to union and Christian peace , thinks many Religions , many Sects and opinions tolerated , 1 Cor. 1. 10. to be just contrary to peace . Now I beseech you brethren by the name of our Lord Jesus Christ , that ye all speak the same thing , and that there be no divisions among you , but that ye be perfectly joyned together in the same minde , and in the same judgement . Hence he seriously dehorts from Schismes and Sects , whereas upon supposition of divers Sects , all being godly , we should have some charitable precepts commanding men of divers Religions to beare with one another ; but where is that written ? and if they dwell together peaceably , why but they may marry together , Achab then in marrying the King of the Zidonians daughter , failed not , and he married her wicked Religion . Clotildis the daughter of Clodoveus married Almaricus the Arrian , King of the Wisigots , the Maid being educated in the sound faith , but Procopius , l. 1. Bell. Gothorum said , there was never peace between them . As for Mr. Williams Chaldean , and Heathenish or American peace , we leave it to himself ; the peace the people of God was to pray for , Jer. 29. was onely outward prosperity , freedome from the Sword of Egypt , and from other Nations , that the captive Church might also partake of that peace . But I hope Jeremiah bad not the people of God in Judea , under the Babylonish captivity , follow an Heathenish peace , with toleration of divers Religions , or yet a Religious peace , or a Church peace , that standeth well with many Religions , yea they are to denounce wrath against the Chaldee Religion , Jer. 10. 11. and would he have Christians all keeping such an Heathenish unity and peace , Libertines give us heathenish , not Christians peace under many Religions . as Babylonians and Americans have , and in the mean time tolerate all Religions , Christians who have one God , and one faith , and one hope are to follow more then a Civill and Heathenish peace .

It is therefore in vaine for Libertines to tell us , that Abraham lived long amongst the Canaanites , who were contrary to him in Religion , Gen. 13. and Isaac with them , Gen. 26. and Jacob twenty years with Laban an Idolater , Gen. 31. Israel in Egypt 430 years , in Babylon 70. Israel under the Romans with Herodians , Pharisees . What of all these ? the godly Rulers and Church , sometimes Pilgrims , sometimes servants , sometimes captives , never having the Sword nor power of it as Magistrates to take order with false Teachers , did peaceably dwell with them , ergo , godly Magistrates armed with the Sword , must now suffer the Sheep of Christ , to be worried and preyed upon by Wolves ? this consequence is nothing , this is à facto adjus , and to argue from the controverted practice of Heathen .

CHAP. XXVI . Whether punishing of Seducing Teachers be persecution for Conscience .

LIbertines lay downe for a ground , That to punish any for their conscience must be persecution ; Remonst. Apo. c. 24. p. 268 Anninians call punishing of Hereticks persecution : it is proper to carnall men to persecute the Children of the Promise . He that is sick onely of an errour of the minde , Remonst. Apo. c. 24. p. 2●9 . breaks not the Law of God : If the Magistrate punish him for that , he is a Persecuter . So also the Anabaptists in Bullingers time . Mr. Williams going after these guides saith , Bullinge● Adver . Anabap. l. 5. c. 8 Bloudy Tenet . c. 3. p. 19 , 20. I acknowledge that to molest any person , Jew or Gentile , for either professing doctrine , or practising worship meerly Religious , or Spirituall , is to presecute him , and such a person ( what ever his doctrine be , true or false ) suffereth for his conscience ; and beside , a man may be persecuted , because he holdeth or practiseth what he beleeves in conscience to be truth , as Daniel , and because he dare not yeeld obedience , to doctrines and worships invented by men , and so the Authour of Storming of the Anti. and of the Ancient bounds .

Answ. Ancient bounds The very like the Donatists objected ; so Cresconius Grammaticeus , Quisquis Christianum persequitur , Christi inimicus est , Scripturall persecution is only for truth . Asser . 1 whoever persecutes a Christian is an enemy of Christ , Augus. l. 3. contra a Cresconium c. 51. answereth , Verum dicis , ●● non in illo persequitur , quod Christi est inimicum , neque enim Dominus in servo , pater in filio , maritus in conjuge cum sine utrique Christiani , non debent persequi vitia Cbristianae contraria veritati , an vero si non persequuntur , non rei negligentiae merito teneluntur ? It is true , saith he , He is an Enemy to Christ , who persecuteth a Christian , if he doe not persecute in a Christian , that , which is enmity to Christ , yet are not the master , father , husband , not to persecute in servant , son , and wife ( if they be Christians ) sinnes contrary to Christian truth , and if they persecute not these sinnes , are they not justly guilty of the negligence of their brethrens soules ? So also Augustine distinguisheth a two fold persecution , de unit . Eccl. c. 20 & Psal. 100. Had these men given us one letter of Scripture for their bastard definition of persecution , we should not stumble to heare Tongue-persecuters and Raylers , and Hand-persecuters say so ; but we goe from them to our Saviours words , Matth. 5. 12. Blessed are ye , when men shall revile you , and persecute you , and say all manner of evill against you ( not for an erroneous and bloody conscience , as Libertines define it ) but falsely for my sake . Persecution that the Scripture condemnes , is persecution , for righteousnesse ●●d truth , such as the true Prophets suffered for the truth , Matth. 5. 12. for Christs names sake , Luke 21. 17. Matth. 19. 29. for the word of God , and for the testimony of Jesus , Rev. 1. 9. Rev. 6. 9. for the testimony of the trutb , Rev 11. 7. for righteousnesse , Matth. 5. 10. for the Gospel , Mark . 4. 17. Acts 12. 25. Acts 13. 50. Gal. 5. 11. Gal. 6. 12. 2 Tim. 3. 12. Mark . 10. 30. 2 Cor. 12. 10. 2. Thess. 1. 2. Tim 3 11. Matth. 10 23. Joh. 5. 16. Joh. 15. 20. Rom. 12. 14. Acts 7. 52. 1 Cor 4 11. Gal. 1. 13. 1 Thess. 2. 15. Acts 9. 4. Acts 22. 7. c. 26. 14. Phil. 2. 6. And why was Jeremiah persecuted ? the three Children , Daniel , Christ , Paul , Peter , John , James , the Martyrs , Heb. 11. not for Familisme , Antinomianisine , Socinianisme , Anabaptisme , &c. shew us a word of Old or New Testament warranting you to call it persecution , to molest any for worship or practice , though most false . Mr. Williams saith , to malest any for their conscience is persecution , then must Jeremiah be a Persecuter , for he molested those with rebukes and threatnings , who out of meer conscience , killed their sons and daughters to Malech . Christ molested Pharisees and Sadduces , who out of meer conscience defended the traditions of men , false interpretations of the Law , denied the Resurrection ; yea the Lord commanded the Judges in his Law , not onely to molest , but to stone to death without mercy , those who professed doctrine out of meer conscience , and practice worship upon meerly Religious grounds , which tended to drive away people from the true God , and such as blasphemed God , Deut. 13. Exo. 32 26 , 27. Rom. 15. 1. 13. 4. Lev. 24. 10 , 11. Deut. 17. 2. Levit. 20. 2. But God never commanded in any Law persecution , but hated it , and no more commanded it , then his holy Laws can be unjust .

2. There is a tongue persecuting by rebukes , which is condemned by Libertines in matters of Religion , as well as handpersecution . Asser . There is a persecution with the tongue by words like coals of Juniper , Psal. 120. 2 , 3. and like the arrows of the mighty , like a sharp razour , Psal. 52. 23. Job 19. 3. These ten times ye have reproached me , and are not ashamed , v. 21. Why doe ye persecute me as God ? Jobs friends never put hand on him , but by arguing him to be an hypocrite , from the mistaken doctrine of providence , as is clere , chap. 4 6 , 7 , 8 , 9 , 10 , &c. yet they persecuted him , Job 19. 28. they that mocked Jeremiah and in arguing opposed his doctrine , and said , Jer. 17. 15. Where is the word of the Lord , persecuted him , v. 18. Let them be confounded that persecute me , Jer. 18. 18. Then said , they , come let us devise devices against Jeremiah , for the Law shall not perish from the Priest , nor counsell from the wise , nor the word of the Lord from the Prophet : and they had much to say from the word , that the Law was with the Priests , and the word of the Lord with their Prophets , as well as with Jeremiah , yet they resolve to persecute Jeremiah , come and let us smite him with the tongue , and let us not give heed to any of his words . And the Scripture tells us of the scourge of the Tongue , Job 5. 21. and the place cited by Libertines , Gal. 4. 28 , 29. where it is said that I●hmael the son of the handmaid , persecuted Isaac the son of the Promise , it was not by offering any bodily violence to Isaac , as we teach the Christian Magistrate , is to use the sword against Seducers ; but as Pareus , Meyer , Calvin , Piscator , Beza , Luther , Perkins , and all Interpreters do well expound it , Ishmael but mocked Isaac , and said , the promises made to him were but a mock , and he would have , forsooth , the dignity of the birth-right . Calvin saith , the mocking and blaspheming of Christ on the Crosse , He trusted in God , let him deliver him , Psal. 22. Matth. 27. 39 , 40. was the most cruell persecution that ever befell him , Heb. 11. 36. and others had triall of cruell mocking and scorning . Optatus complained that the bloud of Bishops was shed not by the sword , Opeatus Mel. vitan . l. 3. Episcopos gladio linguae jugulastis , fundentes sanguinen non corporis , sed honoris . but by the tongue ; then must Elias persecute Baals Priests , for he mocked them : And what warrant have Libertines to say , that all Baals Priests followed that worship that they were brought up in , against their conscience , for the conscience of Hereticks being burnt with an hot iron , 1 Tim. 3. will make them think the killing of the Lords Apostles is good service to God , and all the sarcasticke mockings and jearings of M. Williams Goodwin , the Authors I cite , and of other Libertines against Presbyterians , the followers of Calvin , the opposers of wilde and Atheisticall liberty of conscience ( since they are not in fallible in maintaining toleration of all wayes , Turcisme , Judaisme , Familisme , Socinianisme , &c. ) must be persecution of all in the contrary opinion for conscience , and so while they write against persecution , they persecute all contrary arguing and refuting of such , as we conceive doe erre : and all rebuking of them , all syllogisticall collections and inferences , of the absurdities and blasphemies of their doctrine , must be smiting with the tongue and persecution . For that spoken against Jeremiah , The Law shall not perish from the Priest , nor the word of the Lord from the Prophet ; having so much colour of Scripture , as that also , he saved others ; Ergo , if he ●e the Saviour , he must save himselfe , being of the dye and hew of truth , so near of bloud to it in outward face , and to the consciences of many ; were notwithstanding grievous persecuting of Jeremiah and Jesus Christ , then must M. Williams say true , we must not by prayer or prophesie seeke to pluck up the tares till harvest . So all writing , preaching , and refuting of gainsayers , of that which we conceive to be truth , except we be infallible , and prophetically ascertai●ed we are right , and these we refute , wrong , must be persecution and smiting with the tongue .

3. Nor doe Libertines charge us more with persecution , then Anabaptists did Bullinger and our Reformers , and the Donatists did Augustine , Bullinger adver Anabap. l. 5. ● . 8 and the Catholicks upon whom Augustine retorted the challenge , for the true Church ( saith he ) casts out Agar the handmaid , is this persecution ? It is to be observed in this Argument . 1. That none objected this but Sectaries ▪ and such as were conscious to themselves of foule tenets , Augus. Epist. 50 Magis ancilla p●rsequebitur Satam superbi●n●o , qu●m ●llam Sa●a co●●cendo , illa enim dominae faciebat injuriam , ista imponeb●t superb●ae discipli●m . as Anabaptists in Germany , Donatists in Africa , Papists in Q●een Elizabeths time ; Calvin , Beza , Protestants never objected this , against the Papists , or Spanish Inquisitors , the old Non-conformists never pleaded against the most tyrannicall Prelates for liberty of conscience , finde this in all their books . So Cartwright , yea Amesius though byassed with Independency , speaketh against lawlesse liberty .

2. Augus. Petitiano , l. 2. c. 83. Noli diccre absit , absit ●conscientia nostra , ut ad nostram fidem aliq●em compellamus , facitis enim , ubi potestis , ubi autem non facitis , non p●●testis , sive legum sive 〈◊〉 timore , sive res●entium mu●●t●d ne . Libertines , Anabaptists , Donatists , when they get the Sword in their hand , of all men most cruelly presse the consciences of others , that are not in every punctilio in their minde . See the Authours in the Margine to prove this , none such bloudy persecuters for conscience as they .

3. All these Arguments do strongly militate against Jezabel and all Hereticks , and seducing Teachers , for Christ hath ordained a spirituall coactive power in the Church against Wolves and such as say , They are Jews and lie , and are the Synagogue of Sathan , Rev. 2. as well as God hath ordained a civill coactive power in the State , and the one coactive power doth 1 as much hinder Christs followers to be a willing people , as the other , and 2 Presse the conscience . 3 Create hypocrisie . 4 Oppose the meeknesse of Christ and his Ministers . So were Marcis Presbyter Victoriensis , and Mareitius Urgensis , per●ecuted by Donatists , Augus. Epist. 〈◊〉 . Carwright 2 Joh 10. on Tit. 3. 10. Amesius de conscien . l. 4. c. 4. An haeretici ●nt ● civil● Magistratu puniendi . q. 6. Re. R●primendos esse haereticos abomnibus plit . 〈◊〉 Rom 13. 4. 1 Tim. 2. 2. n. 15. Si vero etiam manifeste blasphemisint , & in illis blasphemus pertinaces ac praefracti , p●ssint etiam affici supplicio capitali , lex enim illa , Levit. 24. 15. 16. quamvis non obligit Christianos quatenus est lex , quatenus tamen est doctrina a Deop ofecta pertinet ad Christianorum directionem in ejusdem generis causis ; Joannes Clopenbur●●● in Gangrena Anabaptis . Tripa● . histor. l. 12. c. 9. Bullinger . l. 1. c. 8. c. 9. Petition of Famil●●● to K James an . 1604 They commend King James in counselling Pr. Henry to punish Putitan Non-conformists , and plead for liberty to themselves See Survey of the spirituall Antichrist , pag. 343. Apolog. Remon . 5 Savour of persecution . 6 Estrange affections . 7 Countenance domineering over conscience as the other .

4 Nor doe we professe , coercing of sound and faithfull teachers , but onely seducing Hereticks . The Arminians tell us , A Precept is quickly found , when we would persecute the godly for their conscience , Bloudy Tenet . c. 11. p. 3. and Mr. Williams cryeth , Search all Scriptures , Records , &c. no persecuters , not the Divell himself , professe to persecute the Son of God , Jesus as Jesus , Christ as Christ , without a marke or covering ; so said they , had we lived in Queen Maries dayes , we would not have consented to such persecution .

Answ. This argues a silly engine , for if it hold good against us , Search all Scriptures , Records , &c. no Tyrants , no Nero having the Sword to punish Patricides , Matricides , Sorceries , Adulteries , Sodomy , professed that they punished just men as just men , innocent men as innocent men ; what then ? Shall it follow Magistracy and the use of the sword is unlawfull against any , because Tyrants oppresse the innocent , not as innocent , but as seditious , traiterous , cruell , bloudy men ? Nor would I have Mr. Williams , so charitable to the Devill as to thinke he will not persecute Jesus as Jesus . I dare not determine much upon the Devills heart-reduplications , but if he be not involved in the sin against the Holy Ghost , and a burning malice against Jesus , because he is the Son of God , and the Saviour of man , I know not much . However Mr. Williams hath reason upon his grounds to thinke that none should be persecuted for conscience , because we are all Scepticks even in point of Salvation and Fundamentalls , and not infallibly assured of either heaven or hell , and so he is wor●e then a Papist .

2. No men know ( all men since the Prophets and Apostles sell asleep , being void of infallibility ) assuredly what he believeth unto salvation , if any should deny there is a God or a Providence ( as I feare there be too many practicall and Judiciall Atheists amongst us ) he ought not by Prophecying or arguing to be plucked out of that estate , till harvest , but must with the clemency of Christ ; here dears brother Atheist , you are a godly pious hereticke , and have no God , but your conscience ; and dare not for feare of your conscience believe , that there is a God , and I dare not rebuke you , but be going on in your Divinity ; I have as little infallible assurance there is a God , as you have , there is no God , and neither you nor I are to be punished for our consciences .

3. Mr. Williams ought for no Religion venture his life to burning quicke , for he cannot dye or cast away his life but upon a conjecture , Libertines ought no● to suffer death for any truth . it may be there is a God , and it may be there is no God ; for how dare he breake the sixt Command and hazard his life , for a truth that may be a lye ? So neither should any persecute , but in faith , that he is infallibly sure the man is a reall hereticke , neither should he be persecuted , for he is not infallible in the knowledge that he suffereth for , and so cannot suffer in faith , see for more of this , and the foregoing doctrine . Mimus Celsus Sect. 2 Fo. 62. Mimus Celsus denieth the coercing of Seducers upon Socinian principles . Citech Racco v●d : proph. mu. 1. C. c. 1. Cainbartus contra Lypsium ; Lincaeus , de libertate Christiana , Althusius in politicis , and Celsus gives us good stuffe , It was commanded Kings in the Old Testament to kill their enemies , but in the New Testament we are to love our enemies , and doe good to them that hate us ; 2 For edification , not for killing and destruction is Church Discipline ordained .

Ans. What this Socinian Author bringeth for new Precepts of Christ in the New Testament , different from these of the Old , Socinus in praelec . c. 17. is but wicked Socinianisme as you may see in the Catechisme of Raccovias , Socinus , Osterodius , Smalcius , Volkelius , and the Arminians , Com , in 1 Joh. fo. 134. prae●er Theol. c 5. f. 6. 7 Ostorodi●s Inst. Chris Relig. c. 22. c. 23. c. 24. c 25 &c. Episcopius Arminius , who make the loving of our enemies commanded by Christ , Matth. 5. 44. Luke 6. 35. and by Paul Rom. 12. 20. not to be commanded in the Old Testament , which argueth their ignorance of the Scriptures , Prov. 25. 21. If thine enemy be hungry give him bread , Prov. 24. 17. Rejoyce not when thine enemies fall , Exo. 23 4. If thou meet thine enemies Oxe or Asse going astray , Smalcius de divi● C c 5. f. 17. Contra Smig●●c c. 15 f. 136. thou shall surely bring it backe to him ; yea David by an Old Testament spirit , when his enemies were sick , Psal. 35. 13 , 14 was cloathed with sack cloth and fasted , Volkelius . Episcopius dis. 17 de●es●l c 2 Arm deleg & Evan com . the. 6. and behaved himselfe as one mourning at his mothers grave ; what David and Jer●mial , did prophesie against Gods enemies is fulfilled in the New Testament , and Paul and Luke say Amen to it , Rom. 11. v. 8 , 9 , 10. Acts 1. 20 , 21. and we are to beare the like zeal , yea more against false teachers under the Messias Kingdome , then they did , Zach. 13 1 , 2 , 3 , 4 , 5 , 6. 2 Joh. 10. Rom. 16. 17. Rev. 2. 19 , 20. 2 The end of Church-discipline is edification , the taking away the life of a Blasphemer is the good of the society , Deut. 13. 12. That all Israel may heare and feare , and doe so no more , but that the Christian Magistrates end is spiritual , and the edification of souls , we read it not .

The Author of Ancient bonds having forgotten Divinity cryes , God waited for the Old world 120 yeers , and when this date of patience is out , Ancient bonds of Liberty , Reas. 21 , 22. I would have gathered you , &c. I sent my Prophets early , but where doth the Lord charge the Prophet , that the Magistrate did not force and compell the people ?

Ans. Will this man let us hear Logick ? the Lord waited on the old world 120 yeers ; The Lords patience towards sinners in the old Testament was no argument of not coercing false Prophets in that O●d Testament , as the Author of Ancient bonds &c. supposeth . and sent his Prophets early , I dare say , many hundred yeers ; Ergo , The Blasphemer and the false Prophet contrary to Deut. 13. Levit. 24. must be spared 120 yeeres ? so Ergo , Wee must exercise much long suffering in the old Testament while these Lawes were in vigour , ( for then it must bee that the Prophets Jeremiah and Isaiah were never charged that Magistrates compelled not consciences , ) toward seducing Prophets : Why , but God using much long-suffering toward the old world , and Israel not a world ( I j●dge ) of innocent and godly Hereticks , but of men that corrupted their way , despised the Prophets , hardned their faces and hearts , were murtherers , oppressors , grinders of the poor , killed their children to Devils ; Ergo , the Magistrate should extend long-suffering for as many yeers as this man will to these ill-doers , no less then to seducing torchers , should not Pastors & Rulers extend long-suffering to all sorts of sinners as well as to Hereticks ? but where ( answers the Prophet ) doth the Lord lay it to the charge of Prophet or Magistrate , that they did not force or compell the people , to repent , to leave their murthering , their oppressing their grinding of the face of the poor ? We teach not that the Prophet ought to compell any , nor that the Sword is an ordinance of God to convert oppressars , and murtherers , to turn meek and righteous judges , co-action by fire and sword in Old or New Testament can convert none to Christ , the word and the Spirit must ever doe the turn : By accident God can change the nature of the rod and fanctifie it to Manasses , for to bring him to humiliation and repentance . But were these that Christ would have gathered Matth. 23. only false Prophets , to whom he extended patience many hundred yeers , even from Moses till his owne coming in the flesh ? Ergo , We should extend to bloodie Murtherers of the Lords Prophets , the like patience , and not kill them , for then they are past hope of being gained ? Now the Text means no such thing , but that Christ waited long on , and sent his Prophets early in the morning , to those that were theeves , Isai . 1. murtherers , adulterers , Jer. 5. that sl●w their Children to Mole●h ; by this argument the Magistrate should not draw his Sword against adulterers , murtherers ; and I judge the Rulers were called Lions and Wolves , Ezek. 22. because they extended too much cruel patience to these . But if Gods patience be a rule , men must not be cut off , because there is hope of their repentance so long as they live , your own Acontius saith by this reason , Acontius de Steatagematis Satanae , l. 3. p. 155. Murtherers and adulterers should not be punished by the Magistrate , for there often is more hope of Publicans , Harlots and Murtherers that they may be the elect of God , and gained to repentance , then of self-wise , and judicially blinded Pharisees : 〈…〉 . Nor find we any so deserted of God and judicially blinded of God as Libertines , read but the book intituled John the Baptist , sure a wilderness man void of reason wrote it , Hope of gaining blasphemers no more ground of sparing their life , then hope of gaining Murtherers can be pretended as a ground why they should not be punished . the man tells chap. 9. disclaiming against going to low and wars ; ( which yet Anabaptists and this Scholler of that Sect practise , whether the Parliament will or no ) saith , Are yee wronged in person , estate , good name , or for Christs sake , which is our conscience ? 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 〈◊〉 ●●sallow all persecuting for matters of Religion , Whether to be persecuted for conscience true or false , be a proper note of the tru● Church as Iob. Baptist , saith , cap. 9. 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 : contr●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 fl●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 w●ldoing then for evill doing , 1 Pet. 3 17 howev●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 , Necessi●y of Toleration , Quar. 51. neverthel●sse what saith the Scripture , C●st out the bondwoman , for the son of the bon●woman shall not be heire with the son of the free-woman , so then , we are not children of the bondwoman , See Osterodius Iustit . rel. c. 5. f. 21. 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 , Smalcius praefat. re●at , frant . Soci● . praelect. Theol. c. 17. Smalcius refut. lib. de satisfact. Christi c. 1 & lib 1 , de offic. Christi 7. Jesus Christus est primus ac solus praeco hujus doctrinae ac multo perfectio is quam ea quae ante Christum , in popul● D●i fuit . P●liander in concertat . Socinian . disp. 27. thes. 35 , 36 , 37. Peltiush●rmon . Socin . & remonst. art. 292. art. 21. Volke●ius in verbis Christi illis testimoni●s ( inquit ) Exod. ●1 . 24. Lev. 24. 20. Deut 19. 21 ●am legis mon●em fuisse comprobatur , ut ultio ac vindicta fuisse permiss● sta●uatur , mod● per magistratum , non autem propti● authoritate fieret . Cui quid em legi Christus sua verba opponens , omnem non modo privatam , sed etiam publicam vindictam abrogat , suisque praecipit ut omnes perpessiones quae alterius maxi●●ae obversione significantur , omnemque bonorum jacturam , quae pallii dimissione innu●tur , omnem denique molestiam , quae coactione ad unum milliare designatur , ita ferant , ut similem denuo injuriam subeant , potius quam illat●m , ●ive per se , five per magistratum ulciscantur . 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 che●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 ( s●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 Anabaptis●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. There be no New Commandements of Christ to love our enemies in the New Testament , which were not commanded in the Old , as Joh. Baptist saith c. 9. 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 a● 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 , They that suffer for heresie and killing their children to Molech by Baptists way , so they preserve conscience , suffer for well-doing , and according to the will of God in the Apostle Peters sense that these Apostles , and the Anabaptists that now are , must looke in like manner to be persecuted for the Gospel ; that is , for Familisme , Socinianisme , all the new Blasphemies now on foot in England ; are all these blasphemies the Gospel ? and whosoever suffer for monstrous heresies , must they suffer as the Apostles did ? and must they lay claim to all the comforts that our Saviour hath bequeathed in his Testament , to his Disciples who were to suffer for Christs sake , and for righteousnesse , then surely an erronious and a blaspheming conscience must be righteousnesse ; and to suffer for blasphemy and Satan , must be to suffer for righteousnesse and for Christs sake , Joh. Baptist Preface to the Reader , and c. 11. 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 . Necessity of Toleration by Samuel Richardson , an . 1647.

3. If such as are persecuted , and disclaime totally persecution for conscience , Quer. 54. q. 55. and pag. 20 , 21. Ancient bounds p. 20 , 21 , 22. 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 tot●●ly disclaiming toleration , they are in the judgement of this Baptist , such as have no capacity ( without Gods infinit● 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 a● 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 Ishm●●l , Isaac was an Heretick .

Answ. We judge not that hereticks seeming to be hereticks should be punished , but those that are hereticks indeed ought onely to be punished . 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 ●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 mouth , Zach. 13.

Lastly , Baptist is so charitable of all Saints that are not for liberty of conscience , as that he makes it their doom to be cast out as Ishmael , and to have no share in Christ , or in the Gospel . But , Baptist , if you judge us , and be not infallible , you take the Lords throne upon you , and you judge us before our day , which is to you a strong argument against liberty of conscience , c. 3. pag. 14. Know ye we are selfe-condemned ? and saw you Gods secret book , Joh. Baptist condemns . and saw our names dashed out of the book of life , and that we are inrolled with Ishmalites ? Take the beam out of your own eye .

CHAP. XXVII . Whether our darknesse and incapacity to beleeve and professe , together with the darknesse and obscurity of Scripture be a sufficient ground for Toleration .

AS Mr. John Goodwin the Lord pardon his perverting of Soules ) led the way from Arminian principles , who teach with Socinians , that 1 To know is not in our power , which he and they borrowed from Aristotle , but wickedly understood 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joh. Baptist ▪ c. 5. Ancient bounds reas . 5. p. 26. Storming of the Antichrist . c 5. p. 14. And 2 Arminians taught that God by an irresistible power , works illumination in the minde . So opinions not being in our power , the Magistrate can have no power over men to coerce them from spreading of heresie . Hence Baptist , the Bounder , the Stormer , and other Libertines , M. Goodwin speaks for . That which is not in our power to doe , Joh. Goodwin . H●giomas . or not doe , and is wrought in us by supernaturall grace , and by God onely , we are not punishable by the Magistrates sword , but to beleeve , to repent , to be sound in the faith , is wrought in us by supernaturall grace , and by God onely . Baptist heaps together but eighteen Scriptures , produced against Pelagians , Papists , Arminians , and his brethren Socinians , and old Anabaptists , that no man can come to the Son except the Father draw him ; the naturall man understands not the things of God , &c. And I am sure he is ignorant of the conclusion ; for we professe the sword is to be drawn against no man , because he repenteth not , or beleeveth not , &c. Hence Baptist spitting out with other Antinomians his venome against us , though no matter ( excepting the sin of it ) if he wronged not Christ and his truth . For when a weak Christian ( a disciple of Servetus , Socinus an Apostate denying the Lord Jesus to have come in the flesh , and all the Scriptures to be the word of God ) tyred of longer imprisonment and death , shall say , You say well , but how shall I prevaile with my selfe to beleeve what you say ? Thus reply these miserable comforters . Yeeld obedience to what is taught you , meditate on it often , desire to beleeve it , and God in time will bring you to beleeve it . Then poore Popery , why art thou evill spoken of ? Baptist falsely chargeth on us that we teach a man should beleeve whether his conscience say so or not , and should doe and pray without the Spirit of Adoption , and that for these foregoing merits of congruity God will give us faith ▪ which doctine we detest . and this is a lie ; why ? It is the Spirit that teacheth us to pray , Abba Father . This is merit and supererogations ground-stone .

Answ. 1. What if a man void of the Spirit cannot pray ; ergo , we should not advise him to pray ? Is it Popery to advise him so to doe ; or to pray when he wants the Spirit ? sure Peter taught no Popery to Simon Magus , a man as void of the Spirit as any Socinian or Familist , a man in the gall of bitternesse , and in the bond of iniquity , Act. 8. 22. Repent therefore of this thy wickednesse ( I conceive this is yeeld obedience to what is taught you , and meditate on it , and your evill wayes , and change your minde ) and pray God ( though thou hast no Spirit of Adoption more then a Familist , who makes you beleeve hony words , or the very Spirit given to his Anointed ones , such as they onely ) if perhaps the thoughts of thine heart , may be forgiven thee ; and whom does the Lord command , Ezek. 18. that they would make a new heart ? I conceive such as were as unable to doe it , as to make one haire white or blacke , Ancient bounds as the Bounder saith , and this is our advice , not because we thinke they can do it without the Spirit of Christ , more than those that move the question , Act. 2. 37. What shall we doe to be saved ? Act. 9. 6. Act. 16. 30. But if unconverted they may be humbled and convinced , that they are in a lost condition . And , I confesse , if Antinomians will advise them to beleeve , and pray , though they have not the Spirit , and to pray as they can , and beleeve as they can , and without any preparative work of the Law , or sense or knowledge of sin , or sicknesse for Christ , immediately and forth with , beleeve Christ dyed for thee obstinate Socinian , and wrote thy name in the booke of life , and beleeve thy election to life , Baptist is a miserab●e comforter , and how he censureth this ; Its Gods absolute will and pleasure you should beleeve , and that you must necessarily beleeve upon perill of damnation● which he saith is our Catechisme . I understand not , except he shew us a conditionall Commandement to beleeve the Gospell , and a conditionall election and reprobation , suspending Gods decrees on what we are foreseen to doe , and except he deny the threatnings in the Gospel which shall finde out an unbeleever , Joh. 3. 18. 36. If the man be a weak Christian or a weak beleever , when the advice of yeelding obedience , praying , desiring to beleeve is given him , appearingly he would have weak Antinomians and all anointed ones loosed from all precepts , rule of obedience , and have them under no rule but the immediate impulsion of the Spirit , which if it be his mind , he should have set it down , and must prove a miserable Comforter in so teaching .

2. But are we in all these Scriptures that hold forth our impotencie to beleeve , to thinke a good thought , to doe the works of righteousness , mercie , truth , chastitie , sobrietie , prescribed in the second Table unable only to conceive sound opinions of God and eschew Hereticall wayes , and false Religions ? Are we not also unable to abstain from murther , adulterie , &c. without the supernatural grace of God ? Yea all these places shall prove that the Ministerie of men , Preaching of the word without the Spirit is as unable to work faith as the sword , and the argument from our impotencle to beleeve , is as strong against the one as against the other . Pastors and Teachers of the word , are as unlawfull means of converting soules as the Magistrates Sword to beare down Heresi●● O ( say they ) preaching is an Ordinance of Christ , and a spiritual means ordained to convert soules , the Sword is nothing but a carnall humane device !

I answer it is an humane device of converting souls to shed the blood of their bodie , but it is to beg the question and not to prove it , to call it a humane device to punish ill doers , and false Teachers who pervert the souls of many .

2. I speak to the Argument , the only preaching of the word , The sword hath strength against only the outward m●n to cause him to abstain from seducing of souls , not against the Conscience . it alone without the Spirit , can no more make an hair white or black , or draw us to the Son , or work repentance in sin●●rs , then the sword of the Magistrate can work repentance : What can man doe ( saith the Bounder ) Is it not God that must give repentance to the acknowledgement of the truth ? So say I , what can preaching of man or angel doe without God , is it not God and God only who can open the heart ? therefore this is no argument against the use of the sword against false teachers , because it hath no strength against soule obstinacie to work repentance , for neither hath preaching ; but the sword hath strength and more strength against the outward man , the tongue , the pen , the profession of seducing preachers to coerce it , and to guard the flock from grievous Wolves , ( for these being test●●ined , the flock is in no more danger from the conscience of the Heretick , then peaceable men are in danger of the bloodie mans thoughts , hatred , heart-malice , if the Magistrate tie his hands from murther and violence by the sword of God which hee beareth , Rom. 13. ) it hath ( I say ) more force in its way , then the preaching of the word hath , in regard Hereticks , men of corrupt minds , fear● men , and the sword of the Magistrate , more then God ; and the threatnings of the word ; as murtherers and adulterers abstain from disturbing the peace of humane societie , more for fear of the laws of men , then for God . I grant the excessive fear is from the corruption of nature , for oderunt peccare mali formidine poenae , yet this argues that the sword is ordained of God to order the outward man in a peaceable way , both in state and Church ; for lay down this ground which Libertines do ; that God hath appointed no law nor rule to men of corrupt minds , to those that subvert whole Houses , but their own erroneous consciences , grievous Wolves may doe in the flock to waste , destroy , and pervert the flock as they please . But they are ( say Libertines ) no wolves , but the lambs of Christ , the anointed ones , whom Presbyterians so call , and the Presbiterians are the wolves , who so domineer over the consciences .

I answer , this is a manifest perverting of the State of the question , and to leap from the Proposition to the Assumption ; for we dispute only upon the Supposition , that there be Wolves and Seducers in a Christian societie ( but who they be , Presbyterian , or others , is another question ) whether or not the Christian Magistrate should for his part leave them to themselves , and suffer them to preach , print what blasphemies they list , and their erroneous conscience dictates to them for truths .

But neither the Christian Magistrate not being infallible , nay nor any Church on earth can judge who is the Heretick , who the Saint , and therefore should take on him to judge none at all to be Hereticks , but should suffer tares and wheat to grow till harvest , for fear he pluck up the wheat in lieu of tares , and persecute Saints under colour of justice . Hence I argue in the contrary demonstratively , that liberty of Conscience is unlawfull , and not of God . Argument 17.

Whatever way layeth down a principle most false and contrary to the word of God , is not of God , but must be unlawfull , but the pretended liberty of conscience is such , Ergo , &c.

The Proposition needs no probation , That must be false that by strong consequence follows from a false principle . I prove the Assumption , The prime and first principle of libertie of Conscience now under the New Testament is , It s a false principle of toleration , None are punishable for heresie because heresie is to God only knowable , and to no mortal man . that Hereticks and seducing Teachers are therefore unpunishable by the sword , because they are unknowable : The formall and that which constituteth an Heretick an Heretick , is in the heart , to wit , heart-contumacie , legible and obvious only to him that knows all , say the Belgicks , Arminians , and therefore they can neither be judged nor punished ; observe by the way , the Church of Thyatira must be then unjustly rebuked for suffering Jezabel to seduce , and this exempteth all false Teachers from Church-censures , yea from rebukes , for who dares rebuke men for f●●s knowable to the almightie only who knows the heart ? 2. We are expressely commanded ( say Libertines ) to suffer the tares , that is , Goodwins Sermon Theomachia . Hereticks to grow till harvest , because we cannot know tares from wheat , and we run the hazard ( saith Iohn Goodwin ) of fighting against God , and fighting against Saints , and God in them ( saith Saltmarsh ) when we punish Hereticks . Acts 5. 34. Saltmarsh Sparkles of glory , Preface . 3. We have not that infallible Spirit , and those Prophets who cannot erre , and can infallibly tel us who is the Heretick , who not . 4. There is a great variety , and such contrarietie of judging ( say they ) what is heresie , what not , that what is heresie to one , is saving truth to another , who is as worthy to be beleeved as he ; Ergo , We are all in the mist , and in a sea of uncertainties in judging who is the Heretick , who the Saint . 5. Heresie is innocencie ; Ergo , there is no such fault reproveable or punishable in the world , say they . But this principle that the Seducer is not knowable in the New Testament , is most false and contrary to Scripture .

1. He whom the Holy Ghost bids as try , and not beleeve , till we try , The Heretick is knowable by the Scriptures . he is knowable , but every teacher true or false , the Holy Ghost bids us try , 1 Thes. 5. 21. 1 Joh. 4. 1. and for this are the Bercans commended , because they tryed Paul and his doctrine by the Scriptures , Acts 17. 11. Ergo , If Paul had been an Heretick and a false Teacher , he might have been found out .

2. Such an one as the Lord forewarns us to beware of ▪ and avoid , such an one is knowable . But the Lord bids us beware of false Prophets and Seducers , and bids us avoid them and beleeve them not , Matth. 7. 15. Remore of false Prophets , Marth . 24. 23. If any man say to you , loe here is Christ , or loe there , beleeve it not : why if he teach me where Christ is , if I heare not him , I refuse to hear Christ , Matth. 10. 40 , 41. Ergo the false Christ is knowable , Tit. 2. 10. An hereticke avoid , &c. when Solomon saith , Make not friendship with an angry man , is not the formality of anger in the heart ? if any should reply to Solomon , God onely knows who is the angry man , who is the patient and meek man , therefore we will make friendship withall men , or with no man . Should any say , there is no such 〈◊〉 knowable , should he not contradict the Holy Ghost ? So must we say , there is not such a man knowable to a mortall man as a false Prophet , or an heretick ; and therefore Paul doth but mocke the Philippians , who were not infallible , when he writeth to them thus , Beware of dogs ; and John when he saith , If any man bring not this doctrine , receive him not into your house . Might not Libertines say , God commandeth us to run the hazard of incroaching upon Gods chaire , for who but he who knows the heart can tell who is the heretick , who not : when the Lord rebukes association with Theeves , Robbers , Slanderers , Prov. 1. 11 , 12. Ps. 15. 18 , holdeth he not forth that the Theif , the Robber , and the Slanderer are knowable ?

3. These whom the Lord rebukes , because they judge not Jezabel and deceiving teachers , may know Jezabel and deceiving teachers ; but the Lord rebukes the Church of Thyatira for 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 for●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. 4● ▪ 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 . Impotency of beleeving , being naturall in the Old Testament , as in the New , it was to the Jews as good a ple● against the Lords Law to punish seducers as to us .

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 , Reasons against 1 forced and unwilling obedience . 2 Against forced abstinence from murther , particide , at al times in the Old and New Testament , do contend against Gods Laws of punishing seducing teachers . 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 , Bloudy Tenet , c. 40. p. 65. 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 Magistrate commandeth the outward man , and yet commandeth not sin and carnall repentance 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 , How the Magistrate commandeth obedience to the Law of God ; to wit , in reference onely to externall peace and the halfe and outside of obedience , and yet not hypocriticall in its kind . 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 not hypocrisie and sin ; for this argument may as well prove the Magistrate should neither forbid nor punish murther , nor command abstinence from murther to an unrenewed man , for an unrenewed man cannot but abstaine from murther in a sinfull way , and his abstinence from murther in order to the spirituall Law of God , is no better then the oblation of Swines bloud , and the cutting off of a dogs head to God , Esa. 66. 1 , 2. as is all externall obedience of either Tables of the Law , first , or second , without faith , and spirituall inward morall principles , and heart-obedience , and Mr. Williams cannot answer this argument , but by the principles of Anabaptists , Familists , and Enthysiasts , who say all outward Ordinances , Ministery , Preaching Sacraments , yea Preachers and Magistrates , who command outward obedience to God are unlawfull , now under the New Testament .

So Mr. Dell denies all Reformation , Del Sermon before the House of Commons , p. 5 , 6. but heart-reformation . Other reformation beside this in the heart , I know none , and Gospel-reformation onely mindeth the reformation of the heart ; then away with Preaching , Laws , the Sword , Synods . Gospel-reformation ( saith he ) is inward , layes hold upon the heart , soule , and inner man , and changes and renewes that , doth not much busie it selfe about outward formes , or externall conformity , but onely mindes the conformity of the heart ; for when the heart is right with God , the outward formes cannot be amisse . Christ saith touching the worship of the New Testament , God is a Spirit , and they that worship him , must worship him in Spirit and Truth ; he speakes not one word of any outward formes , so that , God in the Gospel-reformation aimes at nothing but the heart . Epistle to the two Daughters of Warwick . s . 3 ▪ 4. So the father of the Familists , impure H. Nicholas . If I could give all my goods to the poor , &c. if I have not love , it is not any thing to me ; that is , whosoever hath not Christ , he is without God , and without righteousnesse in this world , I mean the being like Christ , which is conceived through the power of the Holy Ghost , and not any ceremoniall Christ , which one man speaketh to another , or promiseth to another , through his ceremoniall service ; which he , out of his prudency , according to his fleshly minde setteth up : O no , The worke or begetting of God commeth not so ●lenderly to passe as men now at this time teach each other out of their unregenerate Spirit ; he meaneth by men now at this time , Protestants who conjoyne Pauls planting , and the watering of Apollos , with the working of the Spirit , whereas this Impostor taketh him to the latter , and railes against the former , as a ceremoniall and fleshly Christ .

See more of this in Del , Del Serm p. 4. 5 Theol. Germa . c. 28. 71 , 72. Theologia Germanica , Rise and Reigne of Antinomians , Bullinger , Calvin , Towne , the Antino●ian Sal●marsh . Rise & Reign er . 1 , 2. er . 49. Upon this ground , Samuel Gortyn , right down , denies all Magistracy , learning , books , Libraries , Lawes , and he hath reason so to do , Bulli●ger adversus Anab. l. 1. c. 1. & l. 2. c. 4. for Magistracy , because it is a carnall Ordinance , cannot produce inward and spirituall repentance , therefore Magistrates upon the same ground cannot coerce nor punish hereticks , Calv Instruct . adversus Liber . c. 10. p. 442. since heresie is a spirituall evill , which cannot be remedied by a sword of steal , for God onely can enlighten the minde . Towns Assert . of grace , p. 4 , 5 , 6.

3. If therefore this argument be good , neither can the externall preaching of the word be a lawfull Ordinance , S a'm●rsh Free grace , 179 , 180. for God onely gives repentance ; the preaching of the Word without the Spirit , Bam. Gortyn . can but produce a carnall repentance , and the Bounder may cry downe all preaching of the word , Simplicities defence p. 22. 23. if he but change the word Magistrate , into the word Preacher , Ancientbounds c. 5. reas . 3. or Ambassadour , for this course of Preaching by men , may lay a stumbling ( I speake in his words ) in every mans way , Because man may abstaine from heresie and seducing , upon false grounds to wi● , the Magistrates commandment and not from conscience ; it follows no more that the Magistrate hath no power so to command , then that the Pastor hath no power so to preach . to prophane the things of God , by doing them out of obedience to men , ( that are but earthen vessels ) not to God . If he say , that is by accident , because men , look to men , as men , and not to God , whose word men carry . So say I , mens abstaining from doing violence and murther , which the Magistrate forbids , may infer God , hath given no power to the Magistrate to forbid murther and adultery ; for men may so prophane the sixt Command , and abstaine from murther because the Magistrate forbids it , not because God forbids it in the sixt Commandement . And the preaching of the word may be art downe errours , so long as a man sound in the faith preacher● but when there ariseth a corrupt teacher , a ●●ara●h , that knew not Joseph , errours shall walke on every side , and that not by permission , but by ▪ commandement . Now this is the reasonlesse reason of the 〈◊〉 , against the coercive power of Magistrates , these men argue ever , from the abused power of a Magistrate , and from persecution , to prov● hereticks ought not to be punished , as if punishing of false teachers were persecution , which they can never prove .

But to goe on , Argument 18. That cannot be the way of God which necessarily inferreth the darkeness , The Libertinisme of Toleration is grounded upon the pretended obscurity of the Scriptures . inevidence , and inextricable difficultie of understanding the Scriptures . But such is the way of Libertie of Conscience ; Ergo. The Proposition is clear , for if God hath not sufficiently cleared the way to heaven , but left a Testament that men may expound to be the pathway to life eternall , and the just contrary a pathway to life eternall , then shall men know certainly no safe way to life eternall , and the Scriptures shall not make men inexcusable , contrary to Hos. 5. 2. and 8. 12. Psal. 19. 7 , 8 , 9 , 10. Ezek. 3. 5 , 6. Luke 16. 29 , 30 , 31. Joh. 20. 31. and 15. 22. 2 Tim. 3. 15 , 16. Psal. 119. 9. Prov. 3. 21 , 22 , 23. Deut. 31. 28 , 29. Matth. 11. 21 , 22 , 23. 24. 2. Papists shall be in better case then we , for though they say that the Scriptures are darke and obscure , and admit of themselves divers and contrary senses , so that we cannot bottome our faith on them , yet the juridical interpretation of the Church is to men a ground of faith , and that is the ground of faith which the Church giveth , as the only true sense of Scripture .

The Assumption is clear , because Libertines suppose that the sense of Scripture can be undeniably known to none : what is to one saint a ground of faith , the just contradicent to another is a ground of faith , and what sense to one Saint is an Article of saving faith , to another is a damnable Heresie ; and both are to be tolerated , neither corrected nor punished , for since neither are infallible , neither can deserve rebukes or rods , nor punishment civill or Ecclesiasticall ; because knowing of the word of God in Scripture is not in our freewill , but natural , and whatsoever sense the word offers to the understanding true or false , the man cannot be guilty in receiving the false sense , because he is not punishable therefore , as Libertines argue ; and what then should hinder but Jewes may be saved in their sense of the old Testament , who yet deny Christ to be come in the flesh ? nor are they to bee rebuked , far lesse to be punished by God or man therefore , because 2 Cor. 3. in reading of the Old Testament a vaile 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 ; The main pillar and ground of toleration , makes the scripture a nose of waxe , and puts on it a hundred senses , and makes it a rule of faith to all the false Religions , of Jew , Papist , Indian , American , who receive the letters of 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 t●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. 1● 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 , Mr Iohn Goodwin Hagiomast . sect. 28. p 38 , 39 denieth that any now living on earth hath the Scriptures , or any ground of faith , but that which is made of mens credit 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 , Though the meanes of delivering to us Scripture be fallible , yet it neither followeth that these meanes are the foundation , on which our faith is resolved , or that the Scripture it self is not infallible . and if the Scripture be wrong pointed , or the Printer drunke , or if the translation slip , then our faith is go●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 not bottomed or resolved upon these fallible meanes .

But what Arguments have Bellarmine , Stapleton , Gr●●serus , Becam●s , 〈◊〉 , Valentia , the Councel of Tr●nt , and other Papists to make good that the Church of sound Catholikes ( who if they could fill their chaire ) are of more authoritie then Printers or particular men , translators of the Scripture ? for they lead us from the written word as Mr. Goodwin doth , and say the Church giveth authoritie to the word of God , and resolve our faith upon the Testimonie of the Church ( saith Tann●rus ) as the infallible rule of faith , Tannerus disp. 1. de fide , c. 5. as . 1 Bellarm. l. 2. de concil . c. 12. on the authority of the Church ( saith Bellarmine ) quoad explicationem & quoad nos , in regard of our beleeving on God , Stapl●ton doctrin . princip. l. 8. c. 21. ultima resolutio fidei non est in Deum revelantem simpliciter , sed in Deum revelantem ut sic , id est per ecclesiam &c. Val. dis. 1. de fide q. 1. p. 1. Sect 10. p. 38. col . 1. not simply revealing , but so and so revealing ( saith Stapleton ) by his Church &c. so as we know not that God hath revealed his truth , but by , and for the infallible proposal of the Church saith Gregorius de Valentia ) on the authoritie of the first veritie , God revealing himselfe as the principle and first cause of faith ( saith Ioan. de Lugo ) and Malderus ) and on the authoritie of the Church as they are men eminent for Miracles , as in that which is first beleeved ut in primo creditum , and the only infallible rule of faith , say Suarez , Aegid , Connick , Lod. Maeratius , And. Duvallius , Fr. Silvius , Lod. Caspensis ? All which speak fairer for the credit of faith in words , Card. de Lugo de side , spe , dis. 1 sect. 5. n. 56. then Mr. Iohn Goodwin , who raiseth our faith no higher then the English grammer , the Printer , the learning and authoritie of men .

2. Malderus de object fidei q. 1. art 1. sect. 10. p. 6. We beleive that Christ is God man , not for the authoritie of men , and so of the rest of the Articles of our faith , because Christ saith Iohn 5. 34. Ye sent unto Iohn , and he bare witness to the truth . Suarez de fid. disp. 3. de object . forma fidei sect. 10 pag. 9. dis. 9. dub . 8. concl 4. v. 34. But I receive not testimony from men , on which word Chrysostome saith . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I need not ( saith our Saviour ) the testimonie of men , 〈◊〉 I am God , but because ye give more heed unto Iohn , and beleeve him to be most worthy of all of credit , Lod. Maratius tom . 2. tract . de fide dis 17. iect . 2. n. 6. and ye come to him as a Prophet , I speak this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who will then receive Mr Goodwins Testimonie , who gives us nothing for faith but fluctuation of opinion , Duvilliusde object fidei l. 2. q. 1. lit●e . d. and some Topick grounds from mens credit , learning and authoritie , that the Scripture is the Word of God , and turnes all our faith into fancie . Fr. Silvius Professor , Duace●sis m. 22 q. 1. art 1.

3. The Scripture resolves our faith on , Thus saith the Lord , the only authoritie that all the Prophets alledge , and Paul , 1 Thes. Lod Cas●ensis Capucinus Curis . Theol. tom post tract . 15. dis 1. s . 3. Reasons to prove that we have divine certaintie , that the Books of the old and New Testament that we now have , are the word of God , contrary to Mr Goodwins Assertion , That we have no warrant so to say , but mans credit and authority . 2. 13. For this cause also thanke we God without ceasing because when yea received the word of God which ye heard of us , ye received it not as the word of man ( made of mens credit and learning ( as Mr. Goodwin saith ) but ( as it is in truth ) the word of God .

4. Weak , dry , and saplesse should be our faith , all our patience and consolations of the Scriptures , Rom. 15. 4. all our hope on the word of God , Ps. 119 49 , 50 , 52 , 54 , 55. all our certainty of faith , if it were so as Mr. Goodwin averreth . But we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a more sure word of Prophesie , surer then that which was heard on the Mount for our direction , and the establishing of our faith , 2 Pet. 1. 19. Joh. 5. 39. Search the Scriptures , for they bear witnesse of me ; let them be judge between the Jews and me , whether I be the Son of God or no , for they beare witnesse of me : now if we have no better warrant , that the books of the Old and New Testament , that we now have , to wit , the originall of Hebrew and Greek and translations are the word of God , then that which is made of the credit of the authority and learning of men , then must all our comfort of beleeving be grounded upon this mans , and this mans Grammar and skill , in Hebrew , Greek , Latine , English , a●d he is not infallible in any of these . And must our lively hope be bottomed on mens credit and learning ? then for any thing we know on the contrary , we have but dreams , opinions , and at best , mans word , for the word of God , and how is the word of Prophesie a more sure word ; for these were written and translated prophesies , of which Peter speaketh ; Mr. Goodwin and Libertines , who put heaven and Christ , and the lively hope of our inheritance , to the conjectures of doubting Scepticks could well reply to Peter , the word of prophesie cannot be sure ; for we have no certainty that the Scriptures of the Prophets , of the Old and New Testament , which we have either Hebrew or Greek copies of , are the word of God , but undoubtedly Christ appealeth to the Scriptures as to the onely Judge of that controversie , between him and the Jewes , whether the Son of Mary was the eternall Son of God , and the Saviour of the world , he supposed the written Scriptures which came through the hands of fallible Printers and Translatours , and were copies at the second , if not at the twentieth hand from the first copy of Moses and the Prophets , and so were written by sinfull men , who might have miswritten and corrupted the Scripture , yet to be a judge and a rule of faith , and fit to determine that controversie and all others , and a Judge de facto , and actually preserved by a divine hand from errours , mistakes and corruptions , else Christ might , in that , appealed to a lying Judge , and a corrupt and uncertaine witnesse ; and though there be errours of number , genealogies , &c. of writing in the Scripture , as written or printed , yet we hold providence watcheth so over it , that in the body of articles of faith , and necessary truths , we are certaine with the certainty of faith , it is that same very word of God , having the same speciall operations of enlightning the eyes , converting the soule , making wise the simple , as being lively , sharper then a two-edged sword , full of divinity , life , Majesty , power , simplicity , wisdome , certainty , &c. which the Prophets of old , and the writings of the Evangelists , and Apostles had .

M. Goodwins argument makes as much against Christ , and the Apostles , as against us , for they could never in all their Sermons and writings so frequently , bottome and found the faith on 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as it is written in the Prophets , as David saith , as Isaiah saith , and Hosea , as Daniel saith , as Moses and Samuel , and all the Prophets beare witnesse , if they had had no other certainty , that the writings of the Prophets , that came to their hands , was the very word of God , but the credit , learning and authority of men , as Mr. Goodwin saith , for sure Christ and the Apostles , and Evangel●sts , had not the authentick and first copies of Moses and the Prophets , but only copies written by men , who might mistake , Printers and Translators not being then , more then now , immediately inspired Prophets , but fallibly men , and obnoxious to failings , mistakes and ignorance of ancient Hebraismes , and force of words ; and if ye remove an un●rring providence , who doubts but men might adde a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or substract , and so vitiate the fountaine sense ? and omit points , change consonants , which in the Hebrew and Greek , both might quite alter the sense : nor can any say , Christ and the Apostles being infallible , could well cite the Prophets , without a mistake , though the copies might have been vitiate and corrupt . 2. Because the very citing of these Testimonies by Christ and his Apostles , made them Scripture , and so of infallible authority ; but our citing of them , ( since both , Printers and Translatours are not immediately inspired , and we also might erre ) cannot adopt them into Canonicall and authentick Scripture , such as was first written by the immediately inspired Prophets .

I shall answer , that first , this objection presumeth , that Christ and the Apostles might , and did finde errours , and mis-printings even in written Scripture , which might reduce the Church in after ages to an invincible ignorance in matters of faith , and yet they gave no notice to the Church thereof ; or if there was no errour , de facto , then for so many hundred yeares , yet there are now substantiall errours , and so soule , that it may be , we have no word of God , at all , amongst us , and God hath no Church , no beleever on earth , but we must all take the word of Printers and Translatours , which is meerly the word of man : and what is become of all the Martyrs , that suffered by the bloudy woman Babel ? they dyed for meer conjectures and opinions , for they had not the first originall copies of Moses , and the Prophets , yea Stephen the first Martyr , who according to all our copies Act. 7. addeth five to Moses his 70 soules , that went downe to Egypt , in that glorious Sermon that he hath before his death , when he sealed the truth with his bloud , and dyed gloriously , and said , Lord Jesus receive my spirit , dyed but upon the faith of mens fallible skill in Grammer , Printing and writing , for he citeth the writings of Moses to his enemies that stoned him , according to the copies that they then had ; As Matth. 2. 5. who would quickly have controlled him , Matth. 4. 4 , 6 , 7 10. if he had cited false copies , and Stephens owne Testimony was contraverted , Matth. 11. 10. and therefore except we say , Matth. 21. 13. that Stephen and Christ , Matth. 26. 24. and the Apostles , cited the testimonies of the Prophets as they were then obvious to the eyes and reading of both the people of God , Mark . 14. 21. 27 and the enemies , Mark . 1. 2. and that not simply , as their owne words which they spake as immediately inspired , Luke 2. 23. but as the testimony of the Prophets , Luke 4. 4. 8. 10. according to the then written copies , we must say they spake not Ingeniously the truth of God , Luke 7. 27. for it was against truth , Luke 19. 46. candour , ingenuity , to Christ and the Apostles to say , Joh. 6. 31. 45. Joh. 12. 14. as it is written in your Law , Jo. 8. 17. and so often it is written , Act. 1. 20. if they would not have the hearers to receive , with certainty of faith . Act. 7 42. and full assurance free from all doubting , Act. 13. 33. and feare of humaue fallibility , that what they cited as written , Act. 15. 15. was undoubtedly the same very truth of God , Rom. 1. 17. and no other , which Moses and the Prophets spoke and wrote ; Rom. 2. 24. and if they would not have them to read , search , Rom. 3. 4. 10. and beleeve these same Scriptures , and to conceive that they drew arguments in the New Testament to prove and confirme their doctrine , Rom. 4. 17. from that which was written by Moses and the Prophets in the Old Testament , Rom. 8. 37. and would not have them to beleeve them , Rom. 8. 13. onely because New Testament writers immediately inspired , Rom. 11. 8. had so said .

6. 1 Cor. 1 19. 31. ● Cor. 2. 9. 1 Cor. 3. 19. 2 Cor. 4. 13. 2 Cor. 8. 15. If God will have us to try and examine all Spirits , all Doctrines , Rom. 12. 19. by the Scriptures written , then are we certainly assured , Rom. 15. 3. that the books we now have , of the Old and New Testament , 1 Cor. 14. 21. are the very word of God , though we cannot , Gal. 3. 10. 13. by any possibility , have the first and originall authentick copies of Moses and the Prophets and Apostles ; Gal. 4. 22. 27. Because 1. Heb. 10. 7. God would not bid us try , and then leave us no rule to try withall , 1 Pet. 1. 16. but our owne naturall light , which must lead us into darknesse . Luke 24. 14. 2. The visible Church should not be guilty of unbeleefe , Rom. 15. 4. if the written word were not among us , 1 Cor. 10. 7. or then Christ and his Apostles speaking to us , as is cleare , 2 Cor 9. 9. Joh. 15. 22. Rom. 10. 14 , 15. Matth. 11. 21 , 22. The assumption is cleare by the commended practise of the Bereans , Luke 4. 17. who tryed Pauls doctrine , by the Scriptures , Act. 17. See Rivetus , Joh. 2. 17. Whitaker , Calvin . 3. By the command of God , 1 Thess. 5. 2. 1 Joh. 4. 1. Try all things , try the Spirits .

7. Rivet to . 1. contra . tract 1. 46. Whitaker to . 2. de authoritate Scrip. l. 3. c. 7. Calvin Comment in Act. 17. John would not call those blessed who read and hear , Rev. 1. 5. nor would Paul recommend reading to Timothy , and continuance in the doctrine of the Scriptures , and so extoll the necessity and utility of the Scripture , and the indwelling of the word of God in us , as he doth , 1 Tim. 4. 16. 2 Tim. 14 , 15 , 16. Col. 3. 16. nor could the things written by John c. 21. 31. by Moses and the Prophets , Luke 16. 29 , 30 , 31. be holden forth as sufficient to bring soules to heaven , and to cause them eschew hell , if it were true , that we have no certainty that the Scriptures of the Old and New Testament are the very word of God , but such as is made of mens credit and learning .

8. Yea and so , what God spake immediately to Abraham , Moses , and the Prophets , could not be infallibly and by certainty of faith to them the word of God ; for if God spake to them in a language intelligible , they had no certainty of faith , that the words that came from God , did signifie thus and thus ; for sure , God , by immediate inspiration , taught them not Grammar , and significations of words , and those that read the Law written by Gods finger on two Tables of stone , those who heard Moses and the Prophets preach in their Mother-tongue even the Jewes , who read the originall first Hebrew copy of Moses and the Prophets , must have had no warrant , that , that was the word of God , but the authority of Father , Mother , and Nurses , who first taught them their Mother-tongue , for sure the Prophets were not School-masters to teach them Hebrew ; so by this learning there was never since the world was , any certainty of faith , but such conjecturall humane and fallible opinions in all the matters of God , as is resolved ultimately ( saith Mr. Goodwin ) into mens fallible and topicke authority and skill of Grammar , and all divine faith is perished out of the earth : nay there never could be any divine faith on earth , except God by a supernaturall power taught men first Grammar , and then to beleeve , for which we have no warrant , so all our faith must bee dreams .

And since Mr. Goodwin acknowledgeth a supernaturall power of the Spirit of Grace to beleeve ; what else doth this Spirit cause us beleeve , but lyes ? or at best phancies resolved into humane credit ? which may be false for any certainty of knowledge that Libertines allow us ?

Yea confident I am ( saith Mr. Goodwin ) that the wisest and most learned of them , Hagiomast . Ser. 36. p. 47. are not able clearly or demonstratively , to informe the Magistrate and Judge , what blasphamy , and what Idolatry it was , which was , by God , sentenced to death under the Law . But so Mr. Goodwin in accusing our darknesse , and in freeing the Magistrate of a duty he ow● to God and the Church , layeth obscurity on the Scripture , as Papists doe , though for another end : And I am as confident there was some soro●●y , some wilfull murther , some incest , some plea 〈…〉 and bloud , stroak and stroak , some adultery sentenced by God to be punished by the sword , that Mr. Jo. Goodwin is not able clearly and demonstratively to informe the Magistrate of . And by this argument , murther , sorcery , incest , and adultery , ought not to be punished by the sword . Can Mr. Jo. Goodwin demonstratively informe us , what be the false Prophets , Matth. 7. the grievous wolves , Act. 20. the Heretick , Tit. 3. 10. that we are not to beleeve , but to avoid ? and by this argument we must not beware of them , nor avoid them , since they are unknowable .

Dr. Jer. Taylor layeth downe the same ground for tolerating Papists , Dr. Taylors liberty of prophesying , Sect. 4. p. 73 , 74 75 , &c. Socinians , Familists , and all the dreaming Prophets on earth , because of the difficulty there is of expounding Scripture , and all the means and wayes of comming to the true sense thereof , are fallible . There is variety of reading , various interpunction , a parenthesis , a letter , an acce●● may much alter the sense .

Answ. May not reading , interpunction , a parenthesis , a letter , an acc●m , alter the sense of all fundamentalls in the Decalogue ? of the principles of the Gospel ? and turne the Scripture in all points ( which Mr. Doctour restricts to some few darker places , whose senses are off the way to heaven , and lesse necessary ) in a field of Problemes , and turne all beleeving into digladiations of wits ? all ou● comforts of the Scriptures into the reelings of a Wind-mill , and pha●cies of seven Moons at once in the firmament ? this is to put our faith and the first fruits of the Spirit , and Heaven and Hell to the Presse . But though Printers and Pens of men may erre , it followeth not that heresies should be tolerated , except we say , 1 That our faith is ultimately resolved upon characters , and the faith of Printers . 2 We must say , we have not the cleare and infallible word of God , because the Scripture comes to our hand , by fallible means , which is a great inconsequence , for though Scribes , Trans●atours , Grammarians , ●rimers , may all erre , it followeth not that an erring providence of him that hath seven eyes , hath not delivered to the Church , the Scriptures containing the infallible truth of God . Say that Baruth might erre in writing the Prophesie of Jeremiah , it followeth not that the Prophesie of Jeremiah , which we have , is not the infallible word of God ; if all Translatours and Printers did their alone watch o●er the Church , it were something , and if there were not one with seven eyes to care for the Scripture . But for Tradition , Councells , Popes , Fathers , they are all fallible means , and so far forth to be beleeved , as they bring Scripture with them .

Dr. Taylor tells us of many inculpable causes of errour ; 1 The variety of humane understanding , Liberty of Prophesie , Sect. 11. p. 171. what is plaine to one , is ●bscure to another . Grego●ies and Ambroses missall were both laid upon the Altar a whole night , to try which of them God would miraculously approve . By the morrow m●●tins , the missall of Greg●ry was found t●rne in peeces , and throwne upon the Church , and Ambroses found open in a posture to be read . The miracle was expounded , that Ambroses missall was to be received . Dr. Taylor saith , that he would expound it , that Gregories missall was to be preferred , and to be spread through the world .

Answ. The knowledge of God is commanded , and the minde is under a divine Law , as well as the will and the affections . I have read of no faultlesse causes of errour , nor of any invincible errour in things that we are to beleeve and know by vertue of a divine Commandement ; for this is a speciall false principle , that to know God , as he hath revealed himselfe in his word , is not commanded of God in his word . 1 Because to this David exhorteth Solom●n , And shall Solom●n my son know the Lord , 1 Chron. 28. 9. and when the Apostle bids as be renewed in the spirits of our mind , Ephes. 4. 23. Rom. 12. 2. 2 And growing in knowledge is recommended , 2 Pet. 3. 14. 1 Cor. 1. 5. Prov. 4. 1. 5 And is set downe as a blessing , Esa. 11. 9. Exod. 18. 10. Prov. 1. 2. Hos. 13. 4. It s sure to know God , and his revealed will in his word must oblige us . 4 The end of the revealed will is to know God , Deut. 4. 3. 5. Prov. 22. 21.

5. The first Command injoyneth all worship internall , and externall , as to know God , Hosea 13. 4. Jer. 9. 6. Jer. 24. 7. 2 Kings 19. 19. 2 Chron. 6. 33. and reason , the mind be under the Law of God , as will and affections 〈◊〉 .

6. There is a connexion between the minde and other faculties , or affections , a corrupt minde is often conjoyned with a guilty conscience , and faith and a pure conscience go together , 1 Tim. 1. 19. 1 Tim. 1. ● . 2 Pet. ● . 4 , 5. keep the one , and you shall the more easily keep the other , make shipwrack of faith , and a good conscience cannot swim safe to Land , and the will , and rebellious affections , and lusts have influence upon the actuall and habituall blinding of the minde , in that men walking after their lusts are quickly blinded in their minde , and the judgement depraved , 1. 2 Pet. 3. 5. they are willingly ignorant , and so refuse to know God . 2. Turne away their ear from the Law , refuse the means of the knowing of God , and dig not for wisdome , as for silver , hate knowledge , Prov. 1. 24. c. 2. 2 , 3 , 4 , 5 , 6. 3. Blinde their owne minds and shut their eyes , Esa. 6. 10. Matth. 13. 14 , 15. Ezek. 12. 2. Deut. 29. 3 , 4.

Object . All these places do well prove that to be unwilling to know God is a sinne , but not that the simply minde-ignorance of God is sinne .

Answ. And why is it sin to be unwilling to know God , which the word commandeth , if not to know God be not sinfull as to be willing not to fear , not to love , not to hope in God , not to obey God , not to love our neighbour is sin , as well as not to fear , not to love God , are sins ?

Therefore what is truth in it selfe , and revealed to bee truth in the Scripture , if it appeare an untruth to another , the cause of that is not inculpable ( as D. Taylor saith ) as if the letter of the Scripture tendred it selfe darke and un●●plicable to us without our fault . But the wisdome of God ( we beleeve ) in the Scripture , is plaine , to those that open their eyes , otherwise heresie should not onely be no sinne , contrary to the word of God , Tit. 3. 10. 1 Tim. 3. 1. 2. 1 Tim. 6. 4 , 5. 2 Tim. 2. 16 , 17 , 18 , 19. but an innocent apprehension of apparent truth , as there is no guiltinesse in an eye vitiated with humours mis-apprehending colours that are white ; The trying of the two Missals of Gregory and Ambrose by a miracle was meer folly . and seeing them to be red when they are not so . And for that way of trying the two missalls , they are but doting fools , that would chuse either of them ; for the word of God may judge them both to be corrupt and superstitious , and their trying which of the two was best , by a miracle , was a foolish and phantasticall tempting of God , much like Chilingsworths decyding of controversies of Religion , by lotry , because Scripture , Reason , Councells , Fathers , Doctors , Tradition , are all insufficient , which sure is d●rogatory to the worth and perfection of Scripture , which maketh the simple wise , Ps. 19. and must shew the man that erreth , his errour , if he shut not his eyes at light .

Dr. Taylor saith , Liber . of Prophe . Sect. 12. p. 185 , 186. Covetousnesse is often is cause of heresie . Thebulis , quia rejectus ab Episcopatu ●ierosolymitano , turbare capit Ecclesiam , saith Egesippus in Eusebius , Tertullian turned Montanist for missing the Bishopricke of Garthage , after Aggrippinus , and so did Montanus , for the same discontent , saith Nicephorus , Novatu● would have been Bishop of Rome ; Donatus of Car●●age , Arri●s of Alexandria , Aerius of Sebastia ; Socrates said Asterius did frequent the Conventicles of the Arrians , nam Episcopatum nliquem ambiebat .

Let the errour be never so great , The causes of heresie . if it be not against an ar●●cle of the Creed , if it be simple , and have no confederation with the personall iniquity of the man , the opinion is as innocent as the person ; though perhaps as false as he is ignorant , and therefore shall burne , though he himselfe escape . The man cannot by humane judgement be counted an heretick , unlesse his opinion be an open recession , from plaine demonstrative authority ( which must needs be notorious , voluntary , vincible , and criminall ) or that there be a palpable serving of an end accidentall and extrinsecall to the opi●ion , but these ends spirituall are hard to be discerned . The opinion of Purgatory though false , being neither fundamentally false , nor practically impious , is no heresie .

Ans. All ignorance of things revealed in the word though most speculatively , are sinfull errours . 1. I am not so uncharitable of Tertullian , as Dr. Taylor , for Aerius he maintained no heresie , I hope , Episcopacy is no article of faith . 2. I know no errour in the matters of God speculative , but the Lord forbids it in his word . If every thing written be written for our instruction , fundamentall , or non-fundamentall as all the Scripture 〈◊〉 , we are under a commandement of God , we ( I say ) who live in the visible Church , are to know all , and beleeve all things written , be they fundamentall or no , for God hath written them all for us ; Ergo , the ignorance of any thing written is a sin , and a breach of a command , and so 〈…〉 errour , Happy are these that know and do . Now under doing , I comprehend the faith of the Trinity , and the most of articles , touching Christ , which do practically concern me , because I sin , if I doe not both know and beleeve them , else they are written as Aristotles Acroamaticks the ignorance of which in an unlette●ed man ( I suppose ) is no breach of a divine command , and I conceive the ignorance of the Stories in the old and new Testament , of Pauls leaving his cloak at Troas is a sin , in all within the visible Church , for that the Holy Ghost hath written these not for the instruction of one ; but of all who heare or may heare of them , within the visible Church .

2. No error , except of the Article of the Creed is arraigned as Heresie by the Doctor , but he meaneth by error ignorance and mis-beleif both ; for I hope the Doctors charitis will not send all to hell , many godlie there may be who have much ignorance of God , who know not , or are simply ignorant of some of the twelve Articles of the Creed , and of some of the ten Commandements , if therefore error here doth include not beleeving , as heresie must necessarily doe , the pertinacious mis-beleeving and denying of many Stories in the Bible , as of the deluge , dividing of the red Sea , preserving of Ionah alive in the whales belly , raising of Lazarus , ( if obstinacie be added ) must be no lesse Heresie and an open belying of the God of truth , then the denying of an Article of the Creed , for the authoritie of God who commands us to know the one as well as the other , is in both despised , when we are ignorant of either .

3. It is to beg the Question , to say that any Error in the matters written to us in our Lords Testament , which so much concerneth both our knowledge and practise , can be simple Errors and have no confederation with personall iniquity , for it is as much as if not to read our Husbands love-letter from end to end , or to cause to read it , if it comes to the wives hard , were not our sin against our husband Christ , whereas to be ignorant of any thing in it , and mis-beleeve , it is sinfull ignorance , and naturall blindness , so the Doctor makes sin so innocent as to have no consideration with sin .

4. The Place 1 Cor. 3. 11 , 12 , 13. expounded and vindicated from the glosses of Adversaries . To say the opinion shall burne though himself ●●cape , is to expound the place 1 Cor. 3. 11 , 12 , 13 , 14. most corruptly in a n●w glosse of the Doctors own , as if hay and stubb●● that is , vaine and unprofitable opinions , that are builded upon the foundation Christ , were not sinful opinions in the matters of God , when as they are hay and stubble to be b●ent .

1. Because they are against a Commandment , that every man is to take heed , how , or what he is to build on the foundation , v. 10. but he that builds hay and stubble obeyes not that Commandement , but let every one take heed how hee buildeth thereupon .

2. Building hay and stubble , that is , vain and fruitless opinions upon the foundation , is privatively opposed to building of gold , silver , and precious stones , vers. 12. but that is a work of faith , and such a work as shall abide , and have a reward , v. 14.

3. The work that shall be brought to judgement , and made manifest so , as it shall be burnt with fire , and shall be judged to bee a fruitlesse work , must be sin . But the building of 〈◊〉 and stubble upon the 〈◊〉 Christ is such a work , v. 13 , 14 , 15. And that the man himself shall be saved , because that by faith he is builded upon the foundation Christ , but the work burnt with fire , will no more prove that the building of hay is not sin , then that Peters j●daizing , and Davids adul●●ry and murther were not fins , because Peter and David are saved , for the Apostle there compares the Apostles to builders , ( as before he compared them to 〈◊〉 , v. 6 , 7 , 8 9. ) and the preaching of doctrine to a building , and he makes Christ the foundation of the building , and two sorts of super-structures ; good doctrine , and that is gold and silver , and vain and unedifying Toyes added to the doctrine of Christ , 〈◊〉 hay and stubble ; Now he makes the judgement that trieth all doctrine to be fire , ( whether it be the last judgement , or fierie afflictions , it is no great matter ) our good doctrine will bide the tryall of the fire and not be consumed , and the man rewarded for his so building , and bad doctrine will be burns , and not abide the Lords fire when it is tryed , for false doctrine will vanish in the day of tryall , and yeeld the sower of such doctrine no comfort , yet he himself keeping the foundation Christ shall be saved , but he shall be ●eded and 〈◊〉 afflicted for his fruitlesse building , so the day seems to be the day of tryal and fiery persecution coming on all the Preachers of the Gospel , to try the● and their doctrine , as Rev. 3. 10. the place smels nothing of p●●gato●ie fire , and the most judicious interpreters , even Es●ins 〈◊〉 Papist , ●●pounds i● well of the Lords trying of the sons of Levi , Mal. 3.

5. I will not say Amen to Dr. Taylor , that to count a man an heretick , his opinion must be a plaine upon recession from demonstrative authority , which must needs be voluntary vincible , and criminall , Dr. Taylors mistake of heresie . for the Sadduces were wilfull , obstinate hereticks in denying the resurrection of the dead , a principall Article of faith ; yet it is not clear that their opinion was an open recession from : demonstrative authority . The Doctor will not call Christs arg●ing : God is the God of dead Abraham . Ergo , the dead must live againe , Matth. 22. demonstrative . We may have as much naturall blindnesse , as we can hardly see the truth of Christs ascention to heaven , and comming againe to judge the quicke and dead , by demonstrative authority from Scripture , yet those in the visible Church , denying these Articles of faith , are Hereticks , though there may be degrees of voluntarinesse and obstinacy in Hereticks .

6. What vinciblenesse must be in heresie . That there must be vinciblenesse in all heresie is anobiguous , in the Doctors sense , for by vinciblenesse , I take , he means , such vinciblenesse whereby none , by their owne industry and strength of freewill may , if they be not wanting to that grace which is denyed to none , ( as Arminians say ) attaine to the light of such consequences , as hereticks wilfully deny . If this be his meaning , he is a friend to Pelagius . 2. If he take vincible , as opposed to invincible ignorance , he Popishly then saith , that the Scripture offereth to us many things whereof we may be invincibly ignorant . Now invincible ignorance , Protestants acknowledge onely , in matters of fact , or of Gospel-truths never so much as in the letter revealed , as Heathens may be invincibly ignorant of Christ , and their ignorance not be sinfull , as Joh. 15. 22. and Jacob was invincibly ignorant , in lying with Leah , instead of Rachel . There can be no such vinciblenesse , or invinciblenesse , in an Heretick that hears the Gospel , for who ever heare the Gospel , and yet remaine ignorant , Dr. Taylor maketh the opinion of Purgatory no heresie , and groundlesly . their ignorance is not invincible , Nulla est invincibilis ignorantia juris .

7. The opinion of Purgatory , though it were no heresie ( as the Doctor saith , and bringeth no argument to prove it ) yet is not simply , a finlesse errour in such as know , or ought to know ( since the Scripture is before their eyes ) that 1. There is no word of God to warrant it . 2. Since the word , in the Parable of Lazarus , and the rich Glutton , sheweth us , what abideth all men , immediately after they dye , that the bodies of all goe to the earth , and one way or other are buried , and the souls either to heaven or hell , and this he saith of all mankinde . 1. Because all receive either their good things , or their evill , of suffering in this life . 2. All men are such , as if they beleeve not Moses and the Prophets , will not beleeve though one rise from the dead . 3. Christ should be unperfect in this place , and in all other places , who should not tell us of a third doom , befalling some after they are dead and buried : where their bodies that were instruments of sin , as the rich gluttons tongue was of gluttony , should be tormented , for their veniall sinnes ; yea and Purgatory dwells door-neighbour with covetousnesse , if the Doctor remembers that Soul-masses to Romish Masse-mongers , as well as Durges , Requiems , M●sses , are not a little gainfull .

8. Of errours how they are sinfull in matters revealed in Gods word . Nor is there any errour of things revealed by the wise Lawgiver in Scripture , which is meerly speculative , in order to Gods end , his glory . It is no lesse derogatory to the Lawgivers glory not to beleeve , A Virgin shall conceive and bear a Son , and , there is one God in three persons , then to kill our Brother , though the former be more speculative , farther from the experiments of humane affairs ( as he speaketh ) and more difficult and remoter from humane observation , then the other .

Object . Liber . of Proph Sect. 12. n. 6. 1. Errours are then ( saith he ) made sins , when they are contrary to charity , or inconsistent with a good life , or the honour of God .

Answ. Not to beleeve what God saith , is inconsistent with his honour : for nothing intrinsecally is inconsistent with the honour of God , not the eating of the tree of knowledge , no simple act of loving , fearing , beleeving , all are inconsistent with , or agreeable to the honour of God , because he commands , or forbids them .

Object . Liber . of Proph n. 6. 2. No mans person is to be charged with the odious consequences of his opinion , though the doctrine may be therefore charged , because if he did see the consequences , and then avow them , his person is chargeable with them .

Answ. The very opinion it selfe may be a blasphemy , by consequence , though the man see it not to be blasphemy : will the Doctor say , Hymeneus , and Alexander , did make shipwrack of faith and blaspheme , because they said the resurrection was past ? Yet Paul 1 Tim. 1. 19 , 20. chargeth the persons with blasphemy ; and can the Doctor deny that Hymeneus , and Philetus , increased unto more ungodlinesse , and that their word did eat as a canker , in saying , that the resurrection was past ? which yet Paul chargeth on them , 2 Tim. 2. 15 , 16 , 17. and those that taught circumcision are charged as perverters of soules , Act. 15. yet they but perverted soules , by consequence . The like may be said of such , as Paul said tell from Christ , and lost all benefit in Christ , if they were circumcised , Gal. 5. 2. It may be they would retract the heresie , if they saw the blasphemies to follow by strong consequence , and it may be not , since they are selfe-condemned . But , sure , the Lord chargeth the persons of men as making God a lyar , who beleeve not his truth , and he chargeth Epicurisme , Let us eat and drinke , for to morrow we shall dye , 1 Cor. 15. on the persons that deny the resurrection : and if the doctrine be a lye , I wonder , how these that lye of God ( since God commandeth to know , and beleeve whatever he saith in his word ) can be innocent .

Object . N. 7. If no simple errour condemne us before the throne of God , since God is so pitifull to our crimes , that he pardons many de toto , & de integro , he will far lesse demand an account of our weaknesse ; the strongest understanding cannot pretend immunity from being deceived .

Answ. Simple errours of things revealed in Gods word are condemning sins . Then though Christ said , Joh. 8. Except ye beleeve , that I am b● , ye shall dye in your sins , and he that beleeveth not is condemned already : He chargeth no man guilty of unbeleefe , that heareth the Gospel for simple not beleeving But then we are commanded to beleeve no truth that God speaketh , to know no truth , but onely to know it with an inclination of heart , love , and will , toward the Commander , and so the minde , and understanding faculty , the noblest , and most excellent peece in the soule must be left lawlesse and free in its operations , from all hazard of guilt or sinne .

2. If this Argument be good , sinnes of infirmities , and of weaknesse , must be no sin . Idle words cannot come in reckoning in the last day , contrary to Matth. 12. 36. for God forgives crimes ; Ergo , he will not call us to an account for our venialls . If this conclude any thing , the strongest understanding cannot pretend immunity from being deceived ; Ergo , simple ignorance of the things of God is no sin . I may argue no man can pretend to be free of sin in the inclination of the heart and originall guiltinesse , Job 4. 4. Ps. 51. 5. Gen 8. 21. Prov. 20. 9. 1 Joh. 1. 8. 10. Eccles. 7. 20. Ergo , sin is no sin , originall sin , sins of infirmities are no sins .

Object . Ob. 1. Sect. 13. No Christian is to be put to death for his opinion , which doth not teach impiety or blasphemy . If it plainly and apparently brings in a crime , and himselfe doth act it , or incourage it , then the matter of fact , is punishable , according to its proportion and malignancy ; as if be preach Treason , and Sedition , his opinion cannot excuse , because it brings in a crime , a man is never the lesse Traytor , because he beleeves it lawfull to commit Treason , and a man is a murtherer , if he kill his brother unjustly , although he thinke to doe God good service in it ; matters of fact are equally judicable , whether the principle of them he from within or without ; and if a man could pretend to innocency in being seditious , blasphemous or perjured , by perswading himselfe it is lawfull , a gate were opened for all iniquity . — I deny not but certaine and knowne Idolatry , or any other sort of practicall impiety , with its principiant doctrine ought to be punished , because it is no other but matter of fact , but no matter of meer opinion ; no errours that of themselves are not sins are to be persecuted by death or corporall inflictions .

Answ. How opinions are judicable and punishable . 1. The Doctor mocketh when he saith , No meer opinions are to be persecuted . That was never in question , a meer opinion , is a meer act of the minde within the walls of the soule , and can be knowne to no man ; for neither Magistrate , nor Church can judge of invisible and hidden acts of the soule , so he sayes nothing .

2. The simple apprehension of God to be a fourfooted beast , is by the Apostle , Rom. 1. esteemed Idolatry , and a mentall changing of the glory of the incorruptible God into the glory of a corruptible creature ; and the profession thereof must then be the profession of manifest Idolatry , and so punishable , yet it is a profession of a meer opinion ; but I confesse of a most Idolatrous opinion , not of a fact , otherwise by this learning of Libertines there can be no sin in simple apprehensions of God , though most prodigious , and monstrous , what is blasphemy , is as controverted and as unjudicable as simple errour . Servetus his naming the blessed Trinity a Cerberus , or three-headed dog , blasphemed , say we , I thinke Doctour Taylor will not say so , then by his way , blasphemy must be as unjudicable as heresie , and to him the formall of it is within , in the heart .

3. If matters of fact be punishable according to their proportion and malignancy , then speaking lyes in the name of the Lord , and teaching and professing malignant doctrine contrary to the doctrine of godlinesse , that Christ thought it no robbery to be equall and consubstantiall to God , that God is one in three persons , and to teach any thing contrary to what God hath said in his word , as that there were not eight persons in the Arke with Neah , must be punishable , the contrary whereof the Doctor saith here : for every breach of a Commandement is malignancy and punishable , when it hurteth humane society especially .

4. Can a man be the lesse hereticall , and his society the lesse detestable then , that he thinks his heresie is sound doctrine ? for thoughts cannot change the nature of actions .

5. To kill a man is indifferent of it self , it may be done in justice , it may be done in injustice , but if a man kill his son , and offer him to God , For the Father to kill the son , upon a meer religious ground , is no murther , nor punishable by Libertines way neither hating , nor envying , nor grudging at the safety of his son , only upon this meer opinion that he expresseth an act of love to God , above that he beareth to his son , as Abraham did , then by this way he sinneth not , this son-slaughter is not murther , nor punishable , but a simple errour .

For 1. It may be said by Libertines , the act of killing is indifferent of it selfe .

2. If he hate not his son , and lye not in wait for him , it is no murther , Deut. 4. 42. Deut. 19. 46. He is not worthy of death , for as much as he hated him not in times past . Nor can killing be called a vertuall hating , or essentially an hatred of our brother , for then it were impossible for a Judge to kill a man , and not to hate him : As every breach of the Law of God is essentially an hatred of God , and a vertuall hatred of God : for simple killing of our neighbour is not murther by Gods reasoning , but killing of him in hatred , rage , anger , or desire of revenge . Nor can it be said , that hating , forbidden in murther , by the Law of God , includes a loving of him , and a saving of his life ; when it is in our power to save it , as it is in the fathers power , who sacrificeth his innocent Son to God , to save his life .

Answer , I deny not but it is murther , for they teach , that a man may publish that which by consequence , destroyeth the faith of fundamentals , and so subvert the faith of others , which to do is a sin , but because the man followeth the dictment of his erroneous conscience it is no sin to the man that so teacheth , yea , he may innocently suffer persecution for his conscience , thus erroneous , yea , and dye a martyr for it . Ergo , if the following of an erroneous conscience , shall make a lesse sin to be no sin but innocency , it shall make a greater sin , to wit , killing of his son to his heavenly father , no sin , and so he may lawfully do it . Nor wil it suffice to say , to offer a man to God and kill him , is against the light of nature , and vincibly a sin ; what then ? if the man beleeve he is commanded to kill him , his erroneous conscience must bind , as the offering of whole burnt offerings to God , to us is a sin , against the light of nature , in regard the law of nature can no more warrant it , then it can warrant Christ to offer up himself to God . But upon the supposition of Libertines , it 's no murther , nor is it punishable at al , because the father may , yea , & lawfully ought to worship God according to the indictment of his conscience , whither the conscience be right , or bloody and erroneous , and yet he is not punishable for blood-shed , by their way for meerly , and simply , without any malignancy or hatred to the child ; he beleeves , he ought to preferre his maker , to his dearest childs life as well as Abraham , and the conscience doth naturally , and as under no Law , simply beleeve it is the like service , and worship that Abraham would have gratefully performed unto God , if God in reward of that love , had not forbidden him againe to kill his Sonne . And this answer presupposes also , that it is impossible for a father to have such a conscience , as may stimulate , and command to kill his son , and that in the authority , and name of God , as he erroneously , yea , and as he invincibly holdeth , as Socinians , Familists , Papists , beleeve purgatory , merits , justification by workes , who yet are not to be punished for their conscience , according to Libertines . Again , there is no intrinsecall malignancy in the act of naticide ▪ or son-sacrificing , but what it hath from the Lords Law forbiding to kill , now those that killed their Sons to Molech , yea , to God , as they thought , strongly , yea , invincibly beleeved God commanded them , to do him such bodily service , as is clear from Jer. 7. 31. Jer. 15. 5. And that this is invincible ignorance , ( I take the word invincible in the Libertines sense ) Libertines grant , for in our condemning son-sacrificing , they wil say we are not infallible . Yea , the understanding , being spirituall , cannot be restrained , saith Dr. Taylor Sect. 13. n. 6. and no man can change his opinion when he will , saith he , ibid n. 7. and so should not be punished for it , and n. 13. there is nothing under God Almighty , that hath power over the soule of man , so as to command a persuasion . If hee be then perswaded , that he ought to kill his Son , he ought unpunishably so to do . Lastly , Doctor Taylor yeelds the cause , when he saith that certaine known Idolaters may be punished with death or corporall inflictions . For there is no Idolatry so grosse , that strongly deluded consciences may not be carried invincibly ( I speake in the Libertine sense ) out of meer conscience , to act . Ergo , some are justly punishable for their meer conscience , and yet are not persecuted for conscience . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 If a man preach treason ( saith he ) his opinion doth not excuse . If a man preach murther , and preach that Christ was an impostor , that the Scripture is a fable , how can his opinion excuse in a great sin , and not all sins ?

CHAP. XXVIII . Divers other Arguments for pretended Toleration , answered .

DOctor Taylor objects from the Arminians , he that persecutes a disagreeing person , Sect. 13. n. 5. doth arm all the world to persecu●● himself , if he say he is no Heretick , he is as confidently beleeved to be an Heretick , as he beleeves his adversarie to be an Heretick ▪ if it be said , every side must take their venture , this is to make the Christian world a shambles .

Ans. 1. Because sound and orthodoxe Magistrates punish Hereticks , they doe no more arm Hereticks against them to punish them , then they arme murtherers to punish them , because no law of Conscience teacheth , that a seducer is obliged to publish to others his erroneous opinion , touching mansacrificing , the unlawfulness of Magistracie under the New Testament , Libertie of Conscience , Familisme , and the 〈◊〉 ▪ for then the Law of nature must teach , men are obliged in conscience to sin , and pervert others .

2. They are obliged to beleeve that their Conscience must be a rule to others ; which two the Law of nature cannot teach , since it is the just law of God . If yee argue what Hereticks doe unjustly , they persecute the sound in the faith , and there is reciprocation of persecution amongst false Religions ; its true , the Christian world is a shambles , through the corruption of mens nature . But if yee argue what Christian Orthodox Magistrates ought to doe , they ought to punish only Hereticks and Seducers , but they do not justly 〈◊〉 Hereticks , and those of false Religions reciprocally against themselves , for by this argument those that are just Magistrates , and take away the life of Pirates , Robbers , 〈◊〉 of other Nations , doe they therefore justly arme all Pirates and Robbers to take away their Lives ? I thinke not .

Obj. Bloodie Tenet , c. 95. p. 145 , 146. 2. Where the Christ or his Messengers charge the Magistrate to establish by his arme of flesh , and 〈…〉 worship of God , the beast indeed gets the power of the earth , Rev. 17. Bloodie Tenent .

Answ. The Magistrates ministry is civill , not spirituall . Kisse the Son O Rulers Psal. 2. The Kings of the earth shall lick the dust before Christ , Psal. 72. The Kings shall bring their glory to the new Ierusalem ; Ergo , They shall guard the Law of God from violence . 2. The Beast gets the power of Kings to bear down truth , but this power of Kings shall burn the whore , Rev. 17. 16. and act for Christ and his ordinances . 3. Where reads ▪ Mr. Williams that Christ and his Messengers are to charge the Magistrate to give libertie to Wolves , Boares , Lions , Foxes ? Serve your consciences O beasts in wasting the Mountain of the Lords House , and in not sparing the flock , the Nurse-father grants you libertie to waste the mountain of the Lord .

Obj. 3. Artaxerxes knew not the Law of God , which he confirmed , how then could be judge it ? 2. In such fits and pangs of a terrifying conscience , what lawes have Nebuchadnezzar , Cyrus , Darius , Arta●erxes , put forth for the Israel of God , yet were they not charged with the spirituall crowne of governing the worship of God . Bloodie Tenet , 16. 148.

Answ. That was their Error , they knew not the Law of God , The Laws of Artaxerxes Cyrus , Darius , Nebuchadnezzar , ratifying the Law of God by civil punishments were their Magistraticall duties . but it was their dutie , that they ratified it . 2. Those Princes did their dutie as Magistrates in those Laws , no matter what Conscience , renewed , or not renewed put them on to act , the duties in the substance of the act were lawfull , the corruption of nature ( they being unrenewed ) might vitiate the work , and put them a working to act lawfully , in the duties . Saul as King did fight the battels of the Lord , and led his people , and that lawfully according to the substance of the work , but God knowes his motives and end . 3. This ignorant man never heares of a Magistraticall act to promote the worship of God in a civill way , but he dreames of a spirituall tribunall given to the Magistrate , which we abhorre as much as he ; for the materiall object of the Magistrates power though spirituall , rendreth not his power spirituall , as the Magistrate punisheth spirituall confederacie with Satan , in Magitians , and Sorcerers , a Witch should not be suffered to live , and Sodomie flowing from Gods judiciall delivering men up to a reprobate mind , Rom. I. 28. and yet the Mastrates power is not spirituall , nor terminated upon the consciences of men . Not is this Argument of strength , that men cannot be perswaded to cast off opinions of God for feare : For 1. Some must be saved through feare , and pulled out of the fire , Jude v. 23. 2. Augustine answered this argument of Donatists , feare of Princes Laws , 1. compelleth men to come in and hear truth , and truth perswadeth , Epist. 48. ad Vincent . Ali● dicant nos fals●s rumor●●● terribam●r 〈◊〉 , qu●● false● esse nesciremus , si non intraremus , nec intrarimus , nisi cogere●●er , gratias domino qui trepidationem nostram flagello abstulit . 2. Fear of Civill laws may draw men out of the societie of bewitching Seducers , How fear of civill Lawes may work men to soundnesse in the faith . where they are ●ettered with chaines of lies , Epist. 50. ad 〈◊〉 . Quid de 〈…〉 confitentur , quod iam olim volebant esse Cath●● , 〈…〉 eos habitabant , inter quos id quod v●●ebant esse non pote●●●t per infirmitatem timoris , ubi si unum verb●m pro Catholica fide di●●rent , & ipsi , & domus corum funditus ever●●●entur . Qu●● est tam ●●ens qui neget , istie 〈◊〉 per ●●ssa 〈…〉 tanto ●uerentur 〈◊〉 , &c. 3. Feare of Laws , as Augustine saith to the Donatist Vincentius Epist . 48. hath daunted wild Hereticks , Qui tamen ad hanc sanitatem non 〈◊〉 , nisi legum istarum , quae tibi displicent , vinculis tanquam ●●netici ligarentur .

Obj. 4. Artaxerxes gave the people libertie to return to 〈◊〉 own Land , Bloodie Tenet , page 129. assisted them with other favours , and enabled 〈◊〉 to execute Laws according to their Nationall state : But did God put it in the Kings heart to restrain nations from their Idolatrie , to constrain them to ferme the worship , build the Temple , 〈◊〉 an Altar ?

Answ. Ezra 6. 3. Cyrus 〈◊〉 decree , Let the house of the Lord be built , &c. Ezra 7. 23. Artaxerxes in his decree faith , Whatsoever is commanded by the God of heaven , Artaxerxes made lawes by the light of nature , to restrain men from Idolatry . let it be diligently done for the God of heaven , &c. he restrained men from Idolatry , and all disobedience to the Law of God . ● . 〈…〉 whosoever will not doe the Law of thy God 〈…〉 Law of the King , Let judgement be executed speedily upon him , whether it be unto death , or unto banishment , or unto confiscation of 〈◊〉 , or to imprisonment : Ergo , This heathen King by the ●ight of nature , by a civill Law established the Law of God against Idolaters and false Prophets , which is all we crave of Christian Magistrates , and for this cause said Ezra , Blessed ●e the Lord God of our Fathers , who hath put such a thing in the heart of the King to beautifie the house of the Lord which is at Jerusalem . He interposeth the Kings law to the law of God , though the Law of God borrow no obligatory power or dignitie from the King , and the Lord need not the sword of flesh , yet that it may get externall obedience before men , and with the externall man , it is the dutie of Artaxerxes and of all kings , to adde their law of death , banishment or confiscation , &c. to the Law of God , that such as refuse to doe the Law of God , and seduce the people of God with lies and false doctrine may be punished , it was the defect of dutie in these Kings that they compelled not the people to return .

Obj. Bloody Tenet , c. 97. p. 152. 5. For Jewes and Nations that blaspheme Christ must be put to the Sword according to the Scriptures , Exod. 22. 20. Levit . 24. 16. Deut. 13.

Answ. It followes no way , two things hinder any to execute these Laws . From punishing of false Teachers it followeth not that the Jewes and all the Idolatrous Heathen should be killed . 1. They are not so under us as we have a Magistratical power over them , as Magistrates have the sword over ill-doers , that are subjected by divine providence to the power . 2. They are not convicted of Blasphemie , nor instructed in the doctrine of the Gospel , as they are convicted by the Law of nature , that murther , and adulterie deserve punishment .

Obj. 6. In all the New Testament we find not a prison appointed by Jesus Christ for an Heretick Blasphemer . Bloodie Tenet , c. 113. p. 107.

Answ. Where are the ten Commandements set down in the New Testament in expresse words of Scripture order ? or where speaketh Christ or his Apostles of prison , sword , gallows , faggot to witches , murtherers , parricides , yea or of so much as rebuking or excommunicating such by their specified sins in particular , more than of blasphemers ? yet doth he Rom. 13. appoint prison and sword for all ill doers , and the same Socinians and Anabaptists object against all Magistracie .

Obj. 7. The State and Nationall Church of the Jewes sware a Covenant , Bloody Tenet , cap. 98. 2 Chron. 15. that whosoever would not seek the Lord God of Israel should be put to death whether small or great , whether man or woman . But may whole Nations or Kingdomes now , ( according to any title expressed by Jesus Christ to that purpose ( follow that patterne of Israel ; and put to death all both men and women , great , and small , that according to the rules of the Gospel are not born again , penitent , humble , heavenly , patient , &c. What 1. Hypocrisie brings this ? 2 What a prophanation of the holy name of God bringeth this ? The considerable differences between punishing such as rebell against the first Tables of the law in the old Testament , and now in the new , and their swearing of a Covenant and ours . 3. What masacring of people by civill wars ?

Answ. 1. I confesse the swearing of the Covenant in Israel , and in National Churches , may hence be proved to differ . 1. As touching the externall worship , for their seeking of God , and ours differed , they sought God in circumcision , Passeover , Sacrifices , Feasts , Divine Ceremonies , but we doe not so , 2. They sware the Covenant , 2 〈◊〉 . 15. with blowing of Trumpets , Cornets , &c. We do not so . 3. A whole City that maintained a false Prophet against the sword of justice , Deut. 13. was destroyed , sacked , their very cattell and every thing in it accursed . Wee are not obliged to deaths and punishments , every way thus ceremoniall as they : but as for the substance of the service ; the swearing of an Oath , and Religious Covenants , being of the law of Nature , and the Punishing of Apostates from the doctrine of the Gospell , to which they have sworne ( though the Gospel it selfe be farre above natures law ) must be from the Law of nature lying on us ; we must by the same law be tyed , as they , not to kill all not borne again , I hope the antitipe is here of Mr. Williams foregoing , not of God , no word of Christ , saith that Christ chargeth to inflict bodily punishment on men by the sword of the Magistrate , because not borne againe . Nor do we thinke that by small and great , here are meant sucking children who could not sweare a Covenant , for the text restricteth the Covenant-breach to such as swear the Covenant , and where infants are to be put to the sword by the Magistrate in the Old Testament , as it is like , Deut. 13. 13 , 14 , 15. and 1. Sam. 15. 1. 〈◊〉 they are morally culpable before God , but not that wee should mistake that sort of justice ; no● to kill infants under the New Testament for the sin of their parents .

2 We thinke Mr. Williams Arguments weake and Anabaptisticall , we should not swear such a Covenant 〈◊〉 why ? It were hipocrisie , and a prophaining of Gods name : How doth this follow , but that wee must put none to an Oath , but such as are regenerate , and wee know wil swear sincerely , and not prophaine the name of God ? None then can bee witnesses under the New Testament to sweare , but such as are regenerate , where is this divinity warranted ? Or if it be , because the substance of the Oath is sin , in that we sweare to put to death the innocent and unrenewed ? we crave a ground for it in the word . But we know no such Covenant or Oath , But here if toleration of all Religions stand , the Parliaments of both Kingdoms , grievously sin , in that they proclaime not an open liberty to the Masse , to Jesuits , Priests , to set up Altars , Temples , the whole body of Popish worship , and they ought to proclaime liberty to all Jewes to come and dwell in Britaine , erect Synagogues , blaspheme Christ , for this is the Liberty wherewith Christ hath set us free , by Libertines way .

Obj. Papists would cut our throats , Jewes would destroy us and blaspheme Christ .

Answ. No doubt they would , but Libertines do ill that good may come of it , in not acting lawfull liberty for Christ , though the firmament should fall , we are not to oppresse consciences , force Religion ; abandon the Gospell liberty and meeknesse in gaining all to Christ in finding truth , Obj. 8. &c.

Obj. Bloody Ten. c. 1●8 p 197. Henry the 7 Leaves England Papists . Henry 8 brings all to halfe Papists , halfe Protestants . Edward the 6 stirres about the wheele to absolute Protestanisme . Circular turnings from Protestanisme to Popery proves nothing against punishing of seducers . Mary turnes about all againe to Popery . Elizabeth againe sounds the Trumpet , all are Protestants , are not we even now making unregenerate men the subject of these nationall changes , by a nationall Covenant ?

Answ. Does not this man lay upon the National Church of the Jewes , a Church framed by the wisdome of God , the like revolutions from Jehovah to Baal , and the golden Calves , from Baal and the golden Calves backe againe to Iebovah , according as David , Achab , Ieroboam , Ie●u , Afa , Hezekiah , Manasseh , Iosiah , Ammon , Godly or ungodly Kings came to the throne ? and God must so institute and procreat hypocrisie , prophaining of the name of God , domineering over , and compelling consciences then at now , onely subject to the Lord of spirits , and his word , by a sword of steele ? Whereas now , as then , hypocrits change from Religion true or false , and backe againe in a circle , as times blow faire or foule , through the corruption of nature , and this is not to be fathered upon that lawfull punitive power , that God hath given to the Christian Ruler , to coerce wolves , and seducing teachers , which power , Kings whose breasts the Church should sucke , often doe abuse , to establish Popery , and tyrannize over the conscience of the Godly , and undo religion , but both now , and then , Sophists may bring a caption , ab accidente , against any lawfull power . What if murtherers , Sorcerers , Drunkards , abound under unjust and loose Princes , and when a just and watchfull Prince comes to the throne , men out of hypocrisie return from these sins ? and again , when another unjust King Reignes , they return to their vomit , is this against Nationall righteousnesse and Magistracy ?

2 Under all those Revolutions Christ had a Church professing the Protestant faith , under gracious Kings , and sealing the same faith with their blood under persecuting tirants , so that change was never in the true invisible Church , but onely in the scum and outside of the Church , and the change came never from the p●●itive lawful power rightly used , but from the hollownes of the hearts of time servers , or some weake men , that denied their Master in an hour of temptation , and repented again .

3 By this Argument Mr. Williams wil give us no visible Church , but the Church of Anabaptists , consisting of sinlesse , regenerated , and justified men , who are beyond the courtesie of the Law , Obj 9. free grace , and a Redeemer , or pardon of 〈◊〉 ▪

Obj. Bloody Ten. c. 120. p. 202. An arme of flesh , and 〈◊〉 of steel cannot reach to cut off the darknesse of the mind , Dr. Taylor Liber . of pro. the hardnesse and unbeleife of the heart , ( saith Mr. Williams ) . A woolfe ( saith Dr. Taylor ) may as well give lawes to the understanding , Sect. 13 n. 10. Ancient bounds c. 6. 1. p. sect. 26. as bee whose dictates are only propounded in violence , and written in blood , and a Dugge in 〈◊〉 capable of a Law as a man , if there be no christ in his obedience , no● discourse in his choice , nor reason to satisfie his discourse . Aman cannot ( saith the Bounder ) beleeve at his own will , how much lesse at anothers ? Who can reveale and infuse supernaturall nation and truth but the spirit ?

Answ. The objection of a carnall way by swords as no fit means to suppresse heresie answered . This strongly concludes that the understanding and wil cannot bee forced by the sword , but must move a connatural way , by the indictment of reason , and nothing followes but that the internal and elicite acts of the understanding and will , cannot be produced by external violence which we yeeld , ye say that it involves a contradiction that the elicite acts of the understanding and will , can be produced by external force , but if masters of Logicke infer , Ergo the Magistrate cannot punish a Seducer , a false Prophet for teaching , what his erroneous conscience dictates to him : then we say this argument is against the Holy Ghost , not against us ; and blaspheming Celsius , Lucianus doe &c. object , the like against Moses Lawes as unjust and bloody , and Scripture : The objection from carnall weapons , and forcing of conscience , and contradictions involved , inforcing the elicit & ●n●ernall acts of will and understanding &c. as strong against laws in the old Testament as in the New .

For 1 Whatever involves a contradiction in the Old Testament , involves a contradiction in the New , and contra , then Gods Lawes in Deut. 13. Levit. 24. are contradictions to reason .

2 Then God forced the understanding and will in their elicit acts in the Old Testament as if a Wolfe had given Lawes , to the conscience of the false Prophet , yea , so a dog was as capable of a law as the false Prophet , being forced by stoning , both under the Old Testament , and under the New , ( stons were as hard weapons as steel swords ) to the Jewes , as to us .

3 Stones were as unable to cut off the darknesse of the mind , and unbeleefe , and hardnesse of heart , of Iewes , as a steele sword can prevaile with our hearts .

4 None but the spirit of God could infuse supernaturall notions and truths into the mind , and will of a Seducing prophet , among the Jewes , more then of an heretick among christians , except Libertines think the Iewes had no need of the spirit of grace , free will was stronger of old than now .

5 They must say a Iew might have beleeved at his will , or not beleeved , and could have commanded his conscience , which we cannot doe .

6 The Law of God compelling conscience made hypocrites then , or then forced men to beleeve against their mind , and will , as well as now .

7 Carnal weapons then could have produced spirituall repentance , saith , and obedience , but steele hath lost its spirituall vertue now ; but sure though the Jews administration was rough , servile , and harder , and ours under Christ , milder , sweeter , and easier , Gal. 4. 7. yet were these Laws of Moses righteous , but are not made milder , as Socinians say , the will and understanding were not then compelled to obedience , but now led with perswasions , and reasons ; but since the creation of the world to this day , the understanding and will , keep ever their naturall way of working .

8. And that which our Saviour calleth the Law and the Prophets , Mat. 7. 12. All things whatsoever ye would that men should do to you , do ye even so to them ; was the Law of Nature , and the Morall Law , and the doctrine of the Prophets in the time of Moses , and in the Kingdome of the Messiah , though Libertines put a false glosse on it , for I would not that others should punish me , if I murther , steal , speake lyes in the name of the Lord , though if I had authority , I should will to punish others , that are guilty of these crimes , for so they expound it ; now if wee should not will to punish others , for their conscience under the New Testament ; neither should the godly Magistrate in Moses and Davids dayes will to punish others for their conscience ; and if we should not will to rebuke and excommunicate hereticks now : neither ought the godly Jewes to will to doe the same to others , because of old , men did not will to be punished with the Sword , rebuked , or excommunicated for their conscience .

9. It was no lesse unlawfull for a Judge in Israel , to domineere and tyrannize over the conscience of a false Prophet , a Priest of Baal , Dagon , and to answer the arguments subverting the doctrine of Moses Law so shining with Divinity , Majesty , and the Wisdome of God , with the bloody sword , and throwing of stones , then it is for the Christian Magistrate to labour to convert , the false Prophet now , by a Sword , or an Axe domineering over his conscience , so rendring him a Lambe , disputing and trembling under the paw of the Lion . And whatever arguments Libertines draw , for pretended toleration from the Law of Nature , making punishing for conscience contradictory to the light of Nature , must inferre that the Judiciall Law of Moses for punishing false Prophets , was not onely beside , but contradictory to the Law of Nature , which were a wronging of the wisdome of God , and of the perfection of all his Laws .

Nor shall it helpe the matter to say , the Law of punishing the false Prophet , The Law Deu. 13. Lev. 24 &c. was not executed upon such onely , is sinned against the light of his conscience , and the Law of nature , and upon whom the immediate response of the Oracle fell , as false Prophets . Deut. 13. &c. was onely to be executed on such a man ; as , 1. sinned against his conscience , shewing him that to say other Gods , beside the God that made the heaven and the earth , were to be adored and worshipped , was repugnant to the light of Nature . 2. And on such as the infallible oracle of God fell and blacked as a heartblasphemer , and to punish such a seducer , was not to compell understanding and will , nor to force the conscience , nor to make stoning , and the sword of steel , the carnall weapons that produce spirituall repentance , because there was foregoing conviction from the light of Nature perswading the man , or which might have perswaded him that his blasphemy was against Nature ; whereas ye will have the godly punished meerly by the Magistrate , because he cannot command his minde and conscience , to be of the Magistrates Religion , which he judgeth in his conscience , to be a false , superstitious , and Idolatrous way ; for this containes many uncertainties and lyes : For death was to be inflicted , not on those onely that sinned against the Law of Nature , but 2 Chron. 15. 13. Whosoever would not seeke the Lord God of Israel , was put to death , small or great , man or woman ; now the seeking of the Lord God of Israel , was to serve him , according to the rule revealed , in the supernaturall , spirituall and holy Law of God contained in Moses his Books . This I judge was some higher , then the Law of Nature . 2. Let us put Libertines to make this good , that those who said , the golden calves , were the gods that brought them out of Egypt , and adored them , and were therefore put to death , Exod. 32. ( since our Divines prove from the place , that they made those Calves memorative objects of Jehovah onely ) did that against the light of their conscience , and the manifest Law of Nature . What if God had made Calves and Bullocks to represent God , as there were Bullocks in the Temple , and the sacrificed Bullocks were all types of Christ , who through the eternall Spirit offered himselfe to God ? And what if the Lord should command to adore himselfe before those Bullocks , as he commanded to pray to him before the Arke , and the face toward the Temple ? I conceive Libertines shall have to doe with the bottome of their wits , to bring arguments from the Law of Nature , to prove , that every false instituted worship , punished by the Sword of old , was against the Law of Nature , and that the Seducers , were convinced in their conscience it was so . No need of a Law-processe , judge , witnesses accusers , or inquiring in the written Law of God , if an immediate oracle from heaven , designed the false Prophet in the Old Testament . 2. If there was an infallible Oracle to backe the false Prophet , why was he judged Deut. 17. by the Law then ? why must witnesses two or three , depose against him ? why must the people that stone him , or concurre to execute the sentence of death , against a City that will welcome and defend false Prophets , know it by report and hear-say● Deut. 13. 12. and enquire and make search , and aske diligently if the thing be truth and certaine ? v. 14. what need of exposition of the written Law ? Deut. 17. 11. what need of witnesses ? Deut. 17. 6. here is shorter worke , and we must be wiser then God , Libertines save all the travell , an immediate Oracle from heaven is both the Judge , witnesse , party , and all , and infallibly saith , this man hath prophesied falsely in the name of the Lord , good people rise and stone him , Judge , you need no witnesse 〈◊〉 a witnesse from heaven : what needed the Priests and Pharisees , trouble themselves to seek witnesses against Christ ? Mr. Goodwin and others are of the minde , Caiaphas , Priest and Prophet , could have given a word from heaven , whether he was a blasphemer or not . But a Prophet of God being infallible , might have infallibly informed them , if the man were a false Prophet . Yea but what shall be done when the Priest and Prophet of God himselfe is called in question ? shall he aske the Oracle , whether he himselfe be the false Prophet or no ?

3. This answer layes ground , that the Jewes might know the false Prophet , and punish him , but under the New Testament we cannot know him . But I have proved under the 〈◊〉 Testament , we may sufficiently know 〈◊〉 , so as we may try him , not beleeve him , not bid him God 〈…〉 and avoid him , and rebuke and excomm●nicate him , as many Libertines grant .

4. As the Jewish Judge did not domineere over the conscience , nor compell understanding , and will , because conviction , by a cleare Law of God went before ; so say we upon the same ground , we hold none under the New Testament to be punished by the Sword for false doctrine , but he that is admonished , convicted , and selfe-condemned , Tit. 3. 10. But your Arguments for Presbytery , and against Toleration , cannot convert us ( say they . )

I answer , nor could Pauls Arguments that convicted Sergius , convict Elymas actu secundo , God must doe that , who onely hath the key of the heart ; nor could Gospel-arguments that convinced many , that the resurrection was not passed , convince Hymeneus , Phyletus , Alexander , actu secundo . Therefore Paul might not deliver them to Sathan ? nor is excommunication , being a meer punishment , an argument to prove that the resurrection is not passed , Ecclesiasticall and civill coaction , do both worke alike upon understanding and will . any other way their the sword or banishment , both of them are compelling and penall arguments , the one spirituall , the other corporall , but both work co-actively as evills of punishment , and privations of comfort , neither of them give light to this conclusion . The Resurrection is not past ; for these two have both alike inconsequences logicall . The Church will excommunicate you ; Ergo , beleeve not that the Resurrection is past . And the Christian Magistrate will punish you ; Ergo , beleeve not that the Resurrection is past . There must either be other arguments to sway the conscience to the faith of this , That the Resurrection is not past , then either sword or excommunication ; or these cannot worke nor settle the conscience . As Christ is risen , in his body , from the dead ; Ergo , his members that are sleeping in the dust must rise . God is the God of Abraham , who is dead and buried ; Ergo , Abraham and the dead must rise againe . This I observe , to prove that those arguments of Libertines , at least , for the most part , that they bring against punishing of false Prophets , with the Sword , doe also conclude against all Church-censures , and excommunication ; and the truth is , we are not warranted to gaine the Jewes , the Indians , the Papists over-sea to the truth , either by the sword , or by excommunicating and delivering them to Sathan , for we cannot judge those that are without .

But to returne to all those kinde of Argumentations that Libertines bring against opinions , from the nature of opinion , faith , perswasion , which are all internall acts of the minde , which neither Church nor Magistrate can punish ; they are nothing against our conclusion who maintain , that publishing and teaching , and professing of erroneous and false Doctrines are punishable by the Magistrate , for externall acts that come from meer Conscience , as the sacrificing of innocent children to God , by all the Arguments we hear are not punishable by the Magistrate , for sure the Magistrates punishing of unlawful practises coming from meer Conscience , do no lesse force the Conscience and domineer over it , then when he punisheth erroneous opinions , Ancient bonds , c. 2. page 7. and therefore the Bounder draweth the question to acts , and facts externall , as he saith , the Magistrate 〈◊〉 punish Polythesme , Errors against supernaturall truth are not rebukeable , because not punishable , & contra . and Atheists , worshipping of Images , and of the breaden God , blasphemie , for these ( saith he fight against the light of nature , but if you judge only professed opinions against the light of nature , not against the Gospel punishable , because we may by freewill master professed opinions against nature , but we cannot master opinions against the supernaturall truths of the Gospel , these require supernaturall grace , then , good masters , why doe you rebuke 〈◊〉 against the Gospel , more then you can punish them 〈◊〉 what is of its own nature unrebukeable is unpunishable 〈◊〉 , what is unpunishable , as being above our nature is unrebukeable , and falleth not under exhortation , as we cannot exhort , rebuke , or punish a stone because it descendeth , or fire because it ascendeth .

But the Papist saith , nay , but they fight not against the light of nature , for to adore Christ under the accidents of bread is my conscience ; and indeed Doctor Taylor saith , you must beleeve it is his conscience , and reallities and pretences are 〈…〉 here , though he contradict himself and in another place say 〈◊〉 some blasphemies are punishable by the Magistrate : But Libertines are 〈◊〉 of Babel , and almost as many Heads , so many sundry opinions . Mr. Willams goes one way , Mr. Goodwin another , the Bounder a third way . John Baptist a fourth way , Doctor Taylor a fift way . The Belgick Arminians a sixt way . None of them please Mr. Jeresiah Burroughes , nor Mr. Philip Nye , yea and Mr. Sadr . Simpson is as grosse as any of them , so Socinians have a way of their own , Anabaptists another way , Seekers and Familists , as Saltmarsh a far different way . Mr. Oliver Cromwell calls all Religions things of the mind , Vaticanus tells us , Vatica●us contra libel . Calvin ●n . 12. si Deum negent , si blasphemant , si palam de sanct à Christianorum doctrinâ maledicunt , ( quo crimine reus est ipse Castalio ) si sanctam piorum vitam detestantur , eos ego relinquo Magistratibus puniendos , Vaticanus co● . libel . calvi ad not . So si interficis qua sic loquitur ut sentit intersieis propter veritatem : ●am veritas est dicere quae senrits & Psal. 15. beatum pronunciat eum , qui vere dicit quae habet in animo . non propter religionem , quam nullam habent , se● propter irreligionem .

But the Bounder and Castalio must be bloodie persecuters by this . For 1. What the Magistrate calleth truth , and godly doctrine , that these men , whom the Bounder and Castalio call Atheists , judge in their conscience to be Idolatrie and Blasphimie ? and if yee kill a man because he speakes as he thinketh , yee kill him for the truth , for it is truth to speak what ●●● think for the 15. Psalm pronounceth him blessed who speakes 〈◊〉 what is in his heart . But Castalio may read righter if he please , and he is blessed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who speaketh truth not falsely from his heart , nor doth the Psalmist speak of the doctrine of truth , so as he should blesse Mattan and Pashur or any false Prophet , or the King of Assyria , Libertines make all blasphemers , all seducing Prophets of Baa● . & priests of Heathen Gods , if they speak● what a conscience 〈◊〉 with a 〈◊〉 Iron doth 〈◊〉 unto them , to be true Prophets , and to dwell 〈◊〉 them 〈◊〉 of the Lords House , 〈◊〉 . 15. because he saith , No God can deliver out of the hand of that Tyrant , but the God of the Assyrians , for so I conceive he thinketh , when he relates what false experiences he had of that Bastard God ; but he speaks of truth of facts between man and man , Psal. 15. in speaking whereof there may be invincible and so excusable error , whereas men sin grievously in false apprehensions of Gods truth , when as God reveals himself sufficiently to us in his works and word ; but thus do Libertines leave the first simple apprehensions of the mind because they are naturall , not under the stroak of free-will , free from all Law and guiltinesse ; so as the Egyptians sin not in apprehending the Godhead to be a Cow , the Persians to be fire , or the Sun , Israel to be a Calfe , the Philistines to be a Fish ; for certain it is all Idolaters who worship the God that made the Heavens and the earth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ignorantly , Acts 17. in the creature , or in the works of mens hands , should have by this way no sinfull , nor unlawfull apprehensions of God , when shamefully they apprehend the Creator of the world to be a Beast . 2. They must be blessed then and speak truth from their heart , by the Exposition that Vaticanus putteth upon Psal. 15. who say that God is a cow , a calf , a fish , why ? because their erroneous conscience dictateth so to them . But why should they be punished then who blaspheme , commit Idolatry ? for it is the conscience , and the meer conscience of Baals Priests to speake of God , and worship him as they doe , they had rather dye as not doe that which you call Blasphemy ; and 1. It is not in their will to think what they will . 2. Will yee compell their consciences with the Sword , &c. Answer your owne arguments Libertines .

10. Bloudy Tenco c. 35. p. 59. Object . Is not this Babels confusion to punish corporall or civill offences , with spirituall or Church censures , or spirituall offences , with corporall or temporall weapons ? Bloody Tenet .

Answ. To inflict bodily punishment for Sorcery , makes not the Magistrate a Church-officer , as he fondly phansieth , all sinnes against God , who is a Spirit , or spirituall : and by this reason the Church of Thyatira , should not censure the fornication of Jezabel and her followers ; nor the Corinthians the Incestuous man with excommunication , which is a corporall offence to speake so , contrary to 1 Cor. 5. whereas all publicke sinnes as sinnes against God , are punished by him , with bodily and spirituall plagues , In four sundry considerations sins are censured . as it pleaseth him .

2. These same sinnes as they are scandalls , that offend the Church , are punished with Church-censures ,

3. These same as they disturbe the peace of the State , doe also deserve to be punished by the sword ; though I take not on me to determine curiously whether the Magistrate punisheth sins formally , under the reduplication , as they trouble the peace of the State , or as they dishonour God the highest Judge , it may be there is something of both in this reduplication .

4. These same sinnes are rebuked by private Professours , as they are stumbling blocks to them , Hos. 2. 1. plead with your mother ; neither is it against the nature of perswasion to bee drawne to means of sound beleeving by mens Laws , as I observed before from Augustine , for feare of punishment may cause men to hear the word of truth which otherwise they would never have heard , Augus Epis. 48 ad Vincen Epis. ad Vincen. 48. Alii dicant , nesciebamus sit esse veritatem , nec eam discere volebamus , sed nos ad eam eognoscendam metus fecit intentos , quo timuimus ne fortè sine ullis rerum aeternarum lucris , damno rerum eternarum feriremur , gratias domino qui negligentiam nostram stimulo terroris , excussit ut saltem soliciti quaereremus , quod securi nunquam nosse curavimus .

11. Object . What if the Magistrate in punishing heresie , differ from the Church , and strike with the sword , for that which the Church thinkes no heresie ? what shall the Church doe then ? and what if the Church judge that to be heresie , and exhort the Magistrate to punish that as heresie , The Magistrate is subject to the just power of the Church and the Church to the just power of the Magistrate ; neither of them to abused power , and the word of God in point of conscience supreme to regulate both which the Magistrate in his conscience , judgeth to be no heresie ? What shall then the Magistrate doe ?

Answ. Though there be reciprocation of subordinations , that the Magistrate in an Ecclesiasticke way be subject to the Church power , yet not to an abused Church power , and the Church in a Civill way be subject to the Magistrates power , yet not to the Magistrates power tyrannically used , but to the power that is from God , and as used for God , and common justice in the one Court , and the word of God in the other , is supreme Empire & judge that either must follow .

12. Object . Did not the people of Israel suffer the Gentiles to stay in their land , and enjoy their own Religion without troubling of them ?

Answ. It is like they did , but if they did right in tolerating Idolatry , How the Jews suffered heathen Idolaters to dwell amongst them . for which the land spewed out the inhabitants , is a question .

2. They might 1. Suffer them till they were first instructed , and then convinced , that Religion might not be forced on them . 2. They could not suffer them in that land to blaspheme the God of Israel , lest a common guilt should fall upon all , Jos. 22. 16 , 17 , 18 , 19 , 20. 3. Since the people were never to partake of other mens sins , they were to argue against them , and rebuke them , and endeavour the gaining of their soules .

13. Ob. The Elect cannot finally and totally fall away from Grace , and perish , as the Scripture saith , Joh. 6. 37. &c. Why then should we be so fondly jealous , lest the people of God should be carried away with every winde of doctrine , as to suppresse each opinion supposed to be erroneous , so as to run the hazard of sileucing the most saving truths , of putting to death Gods dearest Saints , reducing soules to such a posture , as if we be in ignorance and errour , Baptist c. 6. p. 3● . 35. we must be uncapable of ever comming out of either .

Answ. A foolish argument without head or foot . 1. We are to be afraid of every sinne , our Lord hath bidden us beware of , Joh. Baptist would have us selfe carefull of being carried 〈◊〉 with false and strange doctrines , because we are elected to glory , and the chosen cannot fall away , then of other abominable sins . though the Elect cannot perish , since he that chooseth to the end , chooseth to the meanes , and to both immutably and irrevocably without shadow or change , else this argument will prove , we need not be afraid to whore , murther , oppresse , or the most hainous transgressions , for these sinnes cannot more prejudge the chosen of their state of grace , and certainty of glory , then being carried about with every wind of doctrine , and unsound opinions continued in and published to pervert others , doe argue that we are of the number of those , that are ever learning , and never come to the knowledge of the truth , 2 Tim. 3. 7. and are unstable and unlearned , perverting the Scriptures to our own destruction , 2 Pet. 3. 16. given over to strong 〈◊〉 to beleeve a lye , 2 Thess. 2. and damned for not beleeving the truth , v. 11 , 12. the heart not being stablished by grace , Heb. 13. 9. like children tossed too and fro , and carried about with every wind of doctrine by the slight of men , whereby they lye in wait to deceive , not speaking , and not professing the truth in love , that so we may grow up in Christ , even in him , in all things , which is 〈…〉 , Eph. 4. 14 , 15. All which prove that to be finally seduced , is a certaine marke of reprobation , as Matth. 24. 23 , 2● . ● Tim. 2. 16 , 17 , 18. 19 , 20. and the Spirit that teacheth us 〈◊〉 are not to be afraid of falling from the state of grace 〈◊〉 salvation , though we fall in such sins as the spirit of Antichrist , and of curst Familists , who turne the grace of God into wantonnesse , who abuse the doctrine of election of grace .

2. Joh. Baptist and Libertines teach that liberty of conscience is a way to finde out truth . He makes God to bring us into an inevitable necessity of either being carried about with every wind of doctrine to beleeve lyes ; or then run the hazard of losing most saving truths , and of putting to death Gods most dearest Saints . But what warrant hath he , thus to make God the author of sinne ? or to teach that divine providence doth lead us into an inextricable perplexity and necessity of sinning , so that whether we do this , or not doe it , we must sin .

3. What Scripture maketh the beleeving of lyes , a certain hazard of losing most saving truths ? Is there no way of comming to the knowledge of the truth , and the sparing of the lives of Gods most deare Saints , but by beleeving truths which may be lyes , and corrupt doctrine , a word that eateth like a canker ? Is there no way to come to Gods harbour , but by sayling in the Devills boat ? sure this is no way of Gods devising , but of Sathans forging .

4. Is then cursed Toleration a way to spare the bloud of the Saints , and not resisting the blessed Spirit in them , then we cannot punish hereticks and men of corrupt mindes , but we are in hazard to resist the Saints , and kill the Spirit in them ; then when the Holy Ghost forbids us to beleeve false Christs , Matth. 24. which is a resisting of their spirit , we know not , but he bids us beleeve the word of truth in Gods dearest Saints , since for any knowledge we can have , When the holy Ghost forbids us to beleeve false Christs , and to receive Antichristian teachers into our houses , he bids us also receive them as Saints and beleeve them , by the way of Libertines . not to beleeve these false Christs , it may be they are Gods dearest Saints , whose words we refuse to beleeve , then in one and the same Commandement of Christ , which is beleeve them not , he bids us beleeve their word , and resist not the Spirit of truth in Gods dearest Saints , and when Tit. 3. 18. he forbids us to keep company with an heretick , but avoid him , and 2 Joh. 10. receive not an impostour into your house , he bids us run the hazard of avoyding a Saint , and of refusing to lodge in your house Gods deare childe .

5. What if Gods dearest Saints beleeve and publish an heresie , and the doctrine of Familisme , then they are to be pardoned , because they are dear Saints . But let Libertines answer the Query , why should Indulgence and Toleration be yeelded to a Saint that speaks lyes in the name of the Lord , more then to a wicked man who also doth prophesie lyes ? if both may fall in the same heresie with the like pertinacy for a time , if we be not respecters of persons , they no lesse deserve both to be punished , then when both commit adultery and murther . 2. Why lying of God and speaking words that eat like a gangrene , and beleeving a lye deserveth rather an indulgence in a Saint , then murthering , whoring , oppressing . And why , but we may tolerate all the Saints , because they are Saints , as well as some sinne no lesse , yea more dangerous , then these that are not to be tolerated , for to infect the flocke with lying doctrine is more hurtfull to the Church , then the example of adultery or murther in a Saint , if toleration of all wayes , and liberty of professing or publishing whatever tenets or doctrines seem good to a man in his owne eyes , though to the perverting of the faith of many , be a means of finding out many precious truths , as Libertines say , then hath God commanded all men to speake all kind of lies , against God , his Son Christ , heaven , hell , the resurrection , the last judgement , the immortalitie of the soul , though most pernicious to soules ; for God commandeth all meanes of finding out truth , for it cannot be said he commands all lawfull meanes , for Libertines hold that to professe and publish what the most erroneous conscience dictates to be the truth of God , though it be black heresie , is to speak the truth as an Indweller in the Lords holy hill , Psal. 15. so saith Vaticanus and all the Libertines who make the conscience right or erroneous , the rule of the Christian mans walking , not the word of God , and in so doing the Lord must by the Libertines doctrine command men to speak lies in the Name of the Lord , and must command Hereticks and Saints to pervert the soules and the faith of one another , and make one another children of perdition , and not spare the flock , but devour and hunt soules , and so shall the Lord command sinne . 6. How doth non-toleration and libertie of beleeving every spirit seeming to us to be of God , bring men in a posture of uncapabilitie of being delivered from error and ignorance ? the word never maketh a libertie to beleeve lies , a way to be delivered from error . The way to be delivered from error is to be humble and fear God and he shall teach us his waies , Psal. 25. 9. 14. Joh. 7. 17. 2 Thes. 2. 11 , 12.

Baptist ibid. God will have the meanes used by every man according to his own light and knowledge that he may be fully perswaded in his own conscience , and no man knowes Gods cabinet counsell . Ergo , We cannot be competent judges of other mens consciences who are Hereticks who not .

Answ. God will have the meanes used by every man according to his own light . I distinguish according to his own light and conscience , as a necessarie condition that must be in all right judging , it is most true , for he sins grievously who in judging goeth contrary to the inditement of his own conscience , and so God will have the meanes used by every man according to his own light and conscience , as his obliging rule which layeth a law and a tie upon him to beleeve and professe that is most false , for the word of God not every mans conscienceis the obliging rule of his actions as is proved . Libertines make the judging of Hereticks , to be Hereticks , a bold intruding into the Lords ca●●net counsell . 2. The conclusion is most false , for though we are not to judge who are elect and who reprobate , because we are not upon Gods Cabinet counsell , yet do we not intrude upon Gods secrets to judge who is an Heretick or a false Teacher , or who sound in the faith by his doctrine examined by the law and the Testimonie , for how can God say , Beware of the false Prophet , Matth. 7. 15. if it were arrogancie and an intruding upon Gods Cabinet counsel to judge a false Prophet by his doctrine to be a false Prophet ? how can we avoid an Heretick more then a Saint , if we may not lawfully judge an heretick to be an Heretick ?

Obj. Ancient bounds , cap. 6. sect . 1. 14 The Holy Ghost not only foresaw there would , but determines there must be heresies , and its expedient for the exercise of love , and the discoverie of truth , and the Professors thereof ; are not Errors as well as afflictions a part of Christs discipline ? Reas 14. p. 30. Bloodie Tenet . then let it have its perfect work till it be cured by its proper remedie the sword of the Spirit ; Mr. Nicholas Lo●k●er , ser. 1. Col. 1. preface to the reader . It s not said there must be murtherers , as it is said there must be Heresies . Some seem so to be in love with new opinions as they extoll them , one , a very worthy Preacher saith , variety of faces is not an affliction , but matter of much admiration to behold . So varietie of judgements simplie considered is not a grief , but a glorie to me to behold , when one spirit of grace and heavenlinesse is in them all , for I count it a glasse of Gods own making wherein to behold his manifold wisedome ?

Answ. 1. There is no question but God hath wise and noble ends why he permits Heresies , but we no more can Orthodoxly say , Liber●ines say , God hath de●●red Heresies to be . That God determines Heresies , then that God determines that sin must be , for Heresies are sins ; now wee say not soundlie , That God determines or decrees sins shall be sine adjecto , he determines to permit sin . 2. God determines Heresies must be , so he determines that murthers , adulteries , oppressions must be : it then shall follow the Christian Magistrate by this Argument does tolerate murthers , oppressions , as he tolerates heresies , but the conclusion is grosse , because Heresies are the Churches affliction ( and so are bloods and oppressions of the Saints ) shall then Christian Magistrates tolerate all the bloods and oppressions that the Saints suffer ?

3. The Apostle saith , Heresies must bee , our Saviour saith more of offences and sins in generall , Matth. 18. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and Luke saith more , chap. 17. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It s needfull scandalls shall come , and its impossible but scandals must fall out , then all the murthers , parricides , sorceries , rapines , for the which Christ saith , there is a woe befalling the world , fall out by necessity of a divine working decree , yea the crucifying of the Lord of glory came to passe , Acts 2. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the determinate counsell and foreknowledge of God , Acts 4. 28. but yet the Magistrate is not to tolerate the shedding of innocent blood , and all the offences that fall out in the Common-wealth though never so bloodie and atrocious . 2. Varietie of judgements , was no question a grief to Paul , Varietie of judgements in Gods mat●e●s is a grief to Paul and the godly Ministers . when he so pathetically exhorteth the Philippians to fulfill his joy , and remove his grief , and to be of one accord , and one mind , Phil. 2. 2. 2 Cor. 13. 11. Be of one mind , 1 Cor. 1. 10. I beseech you be joyned together in the same mind , and in the same judgement , Heresies no question and errors in matters of God are not free , nor can there be one spirit of grace and heavenlinesse in Arrius , Apollinaris , Nestorius , Eutiches , no more then there can be one spirit of grace in sin , nor see we a glasse of Gods manifold wisedome in many sundry phantastick opinions teaching God and his son Christ , it is a spotted and broken glasse ; Gal. 5. 20. and he might say variety of sins are the expressions of Gods infinite wisdome , 1 Tim. 3. 1 , 2. 2 Tim. 2. 17. 2 Thes. 2. 17. 1 Tim. 6. 5. for the scripture calls Heresies works of the flesh , doctrines of devils , gangrenes , lies delusions , corruptions of the mind , perverse disputing , deceits , perverse things , dreams of their own heads , false dreams , vain and foolish things , Rev. 2. 20. false burdens which cannot be spoken of opinions in Philosophy , and so these windmills and midnight fancies being the brats and the dunghill conceptions of mens corrupt head and heart , Acts 20. 30. must be contrary to that wisedome exprest in the word , 1 Cor. Ier. 23. 27 32. 2. 6. Deut. 4. 6 : Psal. 37. 30. and they may bee for the declaration of the wisedome of God as for the finall cause , Zach. 10. 1. but nothing from the wisedome of God formally , Lam. 2. 14. being themselves meer fooles . Necessitie of Toleration , 1647. qu. 53. Borrowed from Bloodie Tenet .

Object . 15. If the Magistrate be above the Church and Head thereof , and to judge their matters , and if he have his power from the people ( to govern the Church ) will it not follow that the people as the people have originally , as men , a power to govern the Church to see her doe her dutie , to reform and correct her ?

Answ. Though the Magistrate punish false Teachers by the Sword , The punishing of heresies investeth not the Magistrate in a headship over the Church . he is not for that a Church governour , far lesse the head of the Church , no more then hee is the head of the Church , because he defends them against their persecuting enemies , and by his sword procureth civill peace and protection to their assemblies , persons and estates ; for doing any thing in favour of the Church doth not make Cyrus , Artaxerxes , Darius , spiritual Officers , and give them a headship over the Church . 2. The Christian Magistrate having power from the peoples free election to imploy his sword for the external peace of the Church , hath not therefore power of governing the Church from the people . 1. Because the civill using of the sword for the outward peace of the Church , is not a governing of the Church , but the civil external and corporal sheilding of them . 2. It no more followeth that the people as men have the ruling of the Church , because they chose a godly Magistrate to watch over their external peace ▪ then the people as Christians can be said to have a power to preach the word and administer the Sacraments or Seals of the covenant , because the people as Christian men choose ministers who have power from Christ to preach & administer the Seals , for to chuse a governor to rule over them is no act of government , no more then the wives chusing of the Husband to be her head , and govern the family is an act of the Headship and governing of the Family ; nor doe the people in chusing a King , exercise an act of royall and Kingly power over themselves by such an act of chusing ; nor doth an Armie in chusing a Captain General over themselves , in so doing exercise any act of a Captain Gerall over themselves . 3. Neither doe the people as men , but as Christian men walking by the rule of the Word ( which is a Catholike directorie to all men and all societies in all morall duties , Psal. 119 , 9 , 96 , 105 , 130. Ps. 19. 7 , 8 9 ) choose such and such Christian Rulers who may procure the good of the Church and keepe and guard both Tables of the Law , for the word of God giveth direction to the people , that they should not as men or as Heathens choose any sort of Rulers , but godly men fearing God , and such Kings as read in the Book of the Law when they sit upon the Throne , Deut. 11. c. 17. 15 , 16 , 17 , 18 , 19 , 20. Exod. 18. 21. Nor is it true , which Vaticanus replyeth to Calvin , thefts , rapines , and adulteri●e are punished by the Magistrate , not to make up the Kingdome of Christ , The intrinsecal end of the Magistrate or of his office is not the conversion of Souls . and to justifie men and make them godly as we say , and Calvin saith , the Magistrate punisheth Hereticks . For where doth Augustine say that the Magistrate punisheth Seducers to convert them to God , as if the intrinsecall end of the Magistrate were to conquer a spirituall Kingdom to Christ ? Calvin saith the just contrary in that same place , verum quidem esse fateor utque vi armatâ erectum ab initi suisse regnum Christi , neque armorum praesidio stare , Evangelii enim pradicatione regnare Christum oportet . Itaque Dominus quo illustrior esset vocis sua efficacia , nudes & inormes misit Apostolos , nec modo destitui veluit terrenâ potantiâ , sed totum faere mundum habere infestum , ut calestem esse Evangelii victoriam omnibus constaret .

Obj. 16. But the Apostles sought not Laws from the Emperors , by which Hereticks might be compelled to imbrace the sound faith ?

Answ. Gaudentius a Donatist Bishop objected the same to Augustine , and Augustine answers , Because Emperors were enemies to Christian Religion , therefore Christians sought not their helpe .

Obj. 17. But the particulars of your directorie of worship are not in Scripture , August . lib. 3. cont. perm . cap. to Quis enim tune in Christum crediderat Imperator qui ei pro pietate contra impietatem leges ferendo servitet quando adhuC illud propheticum esset , quare fremue●un● Gentes , &c. how then can the Magistrate punish for not following the Directorie ?

Answ. That there should be prayers , preaching , reading . praising of God , S●craments in the publike worship , is evident by the Scripture , but for the ordering of these worships secundum prius & posterius the words of prayer ( so they bee according to the pattern of sound doctrine ) the Preface of the Directorie is clear , that no man is therein to be compelled , though to transgresse the Holy Ghosts expresse order in the celebration of the Lords Supper , and to break bread 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 p●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 .

Libertines make Preaching and commanding to receive and beleeve , and professe the Truth , a monopolizing of the truth . 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. A twofold obligation the word spoken or preached lay on the hearers , one objective , another ministeriall . 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 , Private men have not the like warrant to prescribe what Ministers should beleeve and practice , as Ministers have to prescribe to private men . 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 pr●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 sword or censures , for let it be most false in it self , yet it is to him Truth , and if you persecute him , he suffereth for the truth , for the Gospel , for righteousnes sake , and the Ministers have no more to doe to labour to recall and gain him from his opinions to the Truth , Argum 19. then he hath to labour to gain Ministers from their opinion . Libertie of conscience maketh every mans conscience his Bible and multiplies Bibles and sundry words of God , and rules of faith .

Hence I argue , what ever opinion maketh every man● dictate of his conscience the true word of God , and as many Bibles , divers and contrary Gospels and words of God , and contrary rules of faith and practises , as there be divers opinions , fancies , dictates , and apprehensions of conscience , is a Godlesse and Atheisticall way . But such is this opinion of Libertie of Conscience and Toleration , Ergo , &c.

The Proposition is undoubtedly true , there being but one Gospel , one Faith , one truth , as there is but one Christ , and one Lord , Ephes. 4 ▪ 5. and the Scripture hath but one sense , that is true , and the ground of faith , otherwise this ( There is but one God to us ) should have one sense to the Treit●ites , to wit , There be three Gods , because three persons , it should have a contrary sense to another : To us there is but one God in nature and essence , and yet both should be the same truth to each man , as he apprehends .

The Ass●mption is manifest to those that will see , by the grounds of Libertines , because to every man , that is the word of God which he phansieth to be the Word of God ; for otherwise , the truth should be monopolized to ●ut , or some few persons , and this is the sense of the word of God , and so the very Gospel and truth which this man beleeveth , and of you punish him for it , the man suffers for the 〈◊〉 for the word of God ; and if his neighbour beleeve the contrary , that is to him the Word of God , and if you punish him for it , the man suffers for the word of God also , and there bee two contrary Gospels , All Hereticks are in a safe way of salvation , according to the way of Libertines . and sundry truths , and if there be two , there may be two and twentie Bibles , and contrary truths , and so we have not the Old , and New Testament , but the letters of it , and as many senses , by this , there be of Scriptures , as many Bibles , and as many sundry heads and various opinions of men . Hence libertie of prophecying is lawfull , and so libertie of Faiths , of contrary Bibles ; and from this it is , that which tendeth to unitie of faith , as one Confession of faith , or uniformitie of beleef is mocked by these men , and every one that suffereth for his supposed truth , is persecuted for the Word of God , and so blessed , because persecuted for the Truth , and if blessed , as our Saviour meaneth , Matth. ● . v. 11 , 12. They have a great reward in Heaven , for so they expound the place , Matth. 5. 11 , 12. All men then , are saved in their own Religion , and to be rooted and grounded in the truth , is common to all Sect● and Hereticks , and i● is to bee rooted and grounded in op●●ions such as every man shall fansie to be truth , and not to be moved from the truth , is not to bee moved from opinions , and not to be carried about with every winde of doctrine , is to adhere with pertinacie to opinions were it Arrianisme , Manichisme , and if so , all Religions are alike safe , and all Sects , Saints , and all Hereticks because they follow their erronious consciences are innocent , godly , grounded on Truth .

Neither needeth Mr. Williams to prove that the place Rom. 13. is meant of the duties , not of the first , but of the second Table of the Law , which we grant with Calvin and Beza ; but it followeth not , That the Magistrates punishing of ill-doers , and so of seducing Teachers , is excluded , for that punishing is a dutie of the second Table of the Law , though the Object be spirituall , as sorcerie is against the first Commandment , and punished as ill doing , Rom. 13. though sorcerie be a sinne formally against the first Table of the Law , and why should the Magistrate punish one sin against the first Table , and not all , in so far , as they are against the peace , and safetie of humane Societies ?

FINIS .