Against Pretended Liberty of Conscience, Chapter 2
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; onelyonly 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 duplicate page duplicate page 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 its 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 foreign 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 onelyonly Law-giver, ſo it is Miniſterially onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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. OnelyOnly 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. VnderUnder 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, duplicate page duplicate page then for Synods to binde them onelyonly 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 its 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 onelyonly 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 onelyonly 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 onelyonly 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 cui que liberium ſit proſuo Spritu hoc eſt proſua voluntate & …dine interpreta…i. … non eſſe verbum Dei. foreign.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 freewill 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 onelyonly 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 'tis 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 duplicate page duplicate page 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 onelyonly 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 onelyonly 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 onelyonly 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.