Against Pretended Liberty of Conscience, Chapter 28

Against Pretended Liberty of Conscience · Chapter 28

p. 383CHAP. 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 … p. 384worſhip 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 p. 385power 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 p. 386falſe 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, p. 387whether 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? p. 388It 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, p. 389onelyonly 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 onelyonly 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?

p. 390Anſw. 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 p. 391repentance, 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 p. 362falſe Prophets, was not onelyonly 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 onelyonly, 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 13Lev 24 Deut. 13. &c. was onelyonly 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 onelyonly 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 onelyonly) 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 p. 393to 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, p. 362duplicate page p. 393duplicate page p. 394by 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 onelyonly 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, p. 395faith, 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. p. 396Oliver 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.Ps 15non 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 foreign 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 freewill, 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, foreign 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 p. 397their 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 p. 396duplicate page p. 397duplicate page p. 398domino 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 p. 399of,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 p. 398duplicate page p. 399duplicate page p. 400in 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 p. 401of 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 p. 400duplicate page p. 401duplicate page p. 402falſe, 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.Col 1 Its 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?

p. 4033. The Apoſtle ſaith, Hereſies muſt bee, our Saviour ſaith more of offences and ſins in generall, Matth. 18. 7. foreign. and Luke ſaith more, chap. 17. 1. foreign. Its 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. foreign 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.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. 5.1 Tim 3:11 Tim 3:22 Tim 2:172 Thess 2:171 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.Rev 2:20falſe 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.Acts 20:30 muſt be contrary to that wiſedome expreſt in the word, 1 Cor. Ier. 23. 27 32.Jer 23:272. 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.Zech 10:1 but nothing from the wiſedome of God formally,Lam. 2. 14.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 p. 402duplicate page p. 403duplicate page p. 404as 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 p. 405Book 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 p. 406God 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 p. 407of 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 p. 408people, 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.

p. 409The 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 p. 410were 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 illdoers, 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.

Errata.

PAge 2. line 6. read foreign p. 12. l. 22. them r. theſe. p. 33. l. 5. but of all theſe r. but all theſe. p. 23. l. 1. r. elicite acts. p. 36. l. 13. And it is falſe that we are to beleeve, that what Synods determine according to the Word of God muſt be fallible, lyable to Error and an untruth, becauſe they ſo determine. p. 56. in Margin r. thus, The Magiſtrate may with the Sword coerce. ibid. Five impediments that keep men from embracing the truth according to Auguſtine. l. 10. for Guidentum r. Gaudentium. p. 50. l. 19. Cyrillus. p. 59. l. penult. for worſhips r. Vorſtius. p. 62. for elect r. elicite. p. 74. l. 2. for or r. are. p. 82. l. 10. for this not r. this is not. p. 101. l. 7. for now r. not. p. 106. in margin, for i…dicari r. judicare. p. 109. r. religio. p. 110. l. 28. for is r. are. p. 199. l. 26. for thou r. that. p. 201. l. 19. for is r. its. p. 202. l. 12. for …ſſed r. profeſse. p. 206. l. 31. for aboliſh r. oblige. p. 215. l. 17. for and father r. and the father. p. 216. in margin r. confuta…unt p. 223. l. 32 for Quod nou in r. Quod non eſt. p. 232. marg. for no caſe r. in caſe p. 2…0. l. penult. r. impletionem. p. 254. l. 6. r. redarguit. p. 156. l. 13. r. Proteſta…ts, F…iliſts, Arminians, Seekers, &c. hold and beleeve muſt be the Dictates.

End of the text · Samuel Rutherford, Against Pretended Liberty of Conscience (1649)