the primitive practise for preserving truth. or an historicall narration, shewing what course the primitive church anciently, and the best reformed churches since have taken to suppresse heresie and schisme. and occasionally also by way of opposition discovering the papall and prelaticall courses to destroy and roote out the same truth; and the judgements of god which have ensued upon persecuting princes and prelates. / by sir simonds d'ewes. d'ewes, simonds, sir, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing d ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing d estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the primitive practise for preserving truth. or an historicall narration, shewing what course the primitive church anciently, and the best reformed churches since have taken to suppresse heresie and schisme. and occasionally also by way of opposition discovering the papall and prelaticall courses to destroy and roote out the same truth; and the judgements of god which have ensued upon persecuting princes and prelates. / by sir simonds d'ewes. d'ewes, simonds, sir, - . [ ], , [ ] p. printed by m.s. for henry overton, and are to be sold at his shop in popes-head alley., london, : . annotation on thomason copy: "june ". reproduction of the original in the british library. eng heresies, christian -- early works to . christian sects -- early works to . great britain -- church history -- th century -- early works to . a r (wing d ). civilwar no the primitive practise for preserving truth. or an historicall narration, shewing what course the primitive church anciently, and the best r d'ewes, simonds, sir b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion having with as much delight as diligence , read over this excellent discourse , entituled , the primitive practise for preserving truth ; and finding it richly furnished with variety of learned and select story , eminently usefull for common information against persecution meerly for conscience sake ; i conceive it very worthy of the presse . john bachiler the primitive practise for preserving truth . or an historicall narration , shewing what course the primitive church anciently , and the best reformed churches since have taken to suppresse heresie and schisme . and occasionally also by way of opposition discovering the papall and prelaticall courses to destroy and roote out the same truth ; and the judgements of god which have ensued upon persecuting princes and prelates . by sir simonds d' ewes . the second impression , more exact then the former . london , printed by m. s. for henry overton , and are to be sold at his shop in popes-head alley . to the reader . judicious reader , this ensuing discourse being penned by mee about eight yeeres since , not only for recreation amidst my severer studies , but as a preparative also , by which i desired to fit my self , either for a voluntary exitement , or a necessary suffering ; i intended it only for a private use : for i then residing in the county of suffolke , which had newly groaned under the prelaticall tyranny of bishop wren , as did all other parts of his diocesse ; did know that the presse was then onely open to matters of a contrary subject . but now upon the perusall thereof , conceiving that it might be of some use , in respect of the many distractions amongst us at this present , when a blessed reformation is so neere the birth , and yet the church seems to want strength to bring it forth , i was content to yeeld to the publishing thereof . i did at first , purposely omit the citations of those many and select authorities , out of which this ensuing discourse was drawn , lest the margin thereby should have swoln to a greater proportion then the discourse it self , some whole sections or paragraphs being almost entirely extracted out of the records of this kingdome : and i have through the whole tractat chiefly laid down the matter of fact out of story , not only extant in print , but yet remaining also in m. s. and have lest the debate of the dogmaticall part of it , to those , whose calling and leisure is more proper for it . my many present imployments , both publike and private , did scarce permit mee to supervise it , and to amend it in some few places , which puts mee almost out of all hope ever to transmit to posterity any one of those severall great and more necessary works i had in part collected and prepared ( for the good and benefit of this church and kingdome ) in the time of my leisure and freedome . s. d. the primitive practise for preserving truth . section i. it is the undoubted mark or brand of the church antichristian and malignant , to persecute ; of the church christian orthodox and truly catholike , to be persecuted : for the truth , if it have but equall countenance and safety , will not only prosper and flourish amongst the professors thereof , but will also in due time , sometimes by a sudden power , profligate and trample upon heresie , as it did upon pelagianisme , among the ancient protestant britains in wales , about the yeer of our lord , . and sometimes by insensible degrees waste and wear out falshood , as it did the contagion of the arrians amongst the eastern christians ; but falshood , heresie , mens inventions , burthensome superstitions intermixed with gods worship , and idolatry , or any divine creature-adoration , consisting in mens bowing to , or towards images , crosses , altars , communion-tables , reliques , or the like , can never be generally and publikely established , without sharp and cruell persecution be exercised and practised upon the goods , estates , liberties and lives of the godly . the pope and the turk have both upheld and propagated their abominations by the sword , although no indifferent and impartiall judgement can deny , but that the romish antichrist , in this one particular , exceeds the ottomanish muphti , in that he makes it a part of the tridentine faith , and so a tenet of his religion , to persecute , destroy and root out all the euangelicall party , under the false and personated names of heretiques : whereas the turk acknowledgeth this truth , that the conscience neither can , nor ought to be compelled ; and therefore they permit the free exercise , not only of the protestant religion in all their dominions , but of the popish also , in many places of the same , whom yet they justly abhor , as the jewes do also ( led by the morality of the second commandement ) for setting up images in the places of their publike assemblies , and committing idolatry by adoring them . sect. ii. a protestant church , if it desire to intermix any superstitious ceremonies or idolatrous actions , with the power and purity of the gospel , must likewise be enforced to borrow some part of the other characters also from the church malignant , by enforcing the observation of such additions with the persecution of gods children in their estates , goods , and liberties , equalling in many respects the shedding of their bloods ; and reckoned up together by the author of the epistle to the hebrewes , for so many kindes or species of martyrdome . there are in all parts of the world , amongst the very christians themselves , the greater number ignorant , prophane and vicious , who neither regard to know the truth , nor desire to suffer for it , but will alwayes run with the multitude , and be carried with the stream : they will of protestants become papists to morrow , rather then lose either goods , life or liberty ; of papists the next day anabaptists with sebastian castellio , and james arminius ; of anabaptists the third day ( if by that means they may escape danger , and rise to preserment ) become turks or abisens : for , doubtlesse , in running from truth to falshood , as in turning from the medium to an extreme , there is no essentiall , but only a graduall difference . as constantine filled the empire with christians , so julian with atheists and persecutors . the greater number with holy king edward in england , even harding and boner , among others for company , embraced the protestant truth ; and as soone as hee died , all again generally licked up the old vomit under queen mary , whose bloody fires were scarce quenched by her death , and the royall scepter throughly grasped by her blessed sister , but all again , for the most part , ( as if religion had been but a fashion , which commonly deriveth its frenzie into the countrey by the court ) changed with the new prince , and especially the church-men , among whom , through the whole realm , not twenty in a thousand did stick to their infallible head , the romish antichrist . sect. iii. when learned and pious luther lay on his death-bed , he * acknowledged his errors , which coming but newly out of darknesse , had been embraced by him amongst his many truths , and obtruded from him upon the church of god , especially those two monsters of consubstantiation and ubiquity ; yet ( taking counsell rather of men then of gods word ) for feare , lest if hee retracted them , the people would suspect the rest , and so fall back again by an absolute recidivation to popery , hee counted it more safe to declare his judgement in private , and to leave the rooting out of those weeds by insensible degrees to his disciples . to effect which , the french and helvetian churches did readily afterwards afford the germanes divers publike conferences : but doctor andreas , john brentius , and other pseudo-lutherans , having suckt in the poyson of the anabaptists ( the devils master-engine in this latter age , with the jesuites , to restore pelagianisme to the world ) and having added those old blasphemies that concern the advancement of mans free-will above gods grace , to luthers new masse , as the papists then , and still in a bitter scoffe or sarcasme call it , grew into so extreme an hatred against the maintainers of gods truth , both within and without germany , as they became more bitter in their invectives against them , then against the papists themselves , and did even then by their false and preposterous courses , threaten a ruine to themselves , and the whole euangelicall party , which they have since most miserably effected and brought to passe in a great part of the christian world ; which drew the king of great britain , in the yeer . to remonstrate to the united states of the lower germany upon the death of james arminius the anabaptist , or pseudo-lutheran , whom hee calls the enemy of god , and their electing of vorstius into his chaire , whom hee calls a blasphemer ; that if they did not in time prevent the growing of that pestilentiall sect , it would in the issue prove the utter ruine of their flourishing common-wealth . sect. iv. the electorall house of saxonic , upon the devesting of that brave and pious prince john frederick the true heire by charles the fifth , and the investing of the younger house , to usurp that honour , hath ever since proved a greater friend to the popish party , then to the purer churches of christendome , of the french and helvetick confession . miurice that usurped that dutchie and electorate upon the incaptivating of the said duke john frederick his cousin , first ruined the princes of the smalcaldick union , to which himself had subscribed , and then casting an ambitious eye upon the empire it self , broke his faith with the emperor that had raised him ; and having patched up that defection by the means of eerdinand of austria , king of bohemia , afterwards setled in the imperiall throne , he lastly perished by a violent death in a pitcht battell , sought against his fellow-protestants , and left his brother augustus to succeed him . this new electorall family aided the leaguers in france , against that victorious prince , henry the great : they ruined and took prisoner their cousin , the duke of saxon weymar , ( the principall branch of their house ) in the castle of goth , in the time of maximilian the emperor , they put in their far-fetcht pretentions to the dutchie of cleeve and juliers in our dayes , and joyned their armes with the archduke leopold , against the marquesse of brandenburg , and the duke of newburg , the indubitate heires thereof , whose right also was asserted by the whole protestant party besides of christendome . these were the fruits of their miserable errors in doctrine brought in and established by james andreas osiander , and their fellow pseudo-lutherans , retaining still their images and altars in the places of their publique worship , although they confesse them to minister matter of offence to many of the better learned , and matter of superstition to most of the ignorant multitude . nay , hence in the yeer . did the pseudo-lutherans proceed to inforce the ministers of saxonie to subscribe , amongst other articles , to that monstrous error of the ubiquity of christs body , exploded with just derision by bellarmine , and all learned papists : and from enforced subscription ( which is ever for the most part the fore-runner of persecution ) they fell in the yeare . upon the death of duke christian , the best of all the electors of the aforesaid augustus line and race , to shed the innocent bloud of that brave gentleman and faithfull servant of the state , paulus krelius , chancellor of that dutchy , for no other delict , but because he was a known friend to the purest doctrine , & a stout protector of those whom they stiled calvinists . after which followed the suspension and imprisonment of urbanus pierius , professor of wittenberg , and of divers other learned and godly ministers ; yea , within a yeare or two after , such was the furious virulencie of the inhabitants of the town of leipsich , led by the scholars of the universitie there , ( who have since , in these later germane wars , fully tasted of the divine indignation ) as they fell upon the houses and movables of such as embraced the helvetick confession , despoiled them of their goods , and committed divers other outrages upon them . but most fatall have been the effects of this last duke of saxonie's hovering neutrality in matter of religion , when at first he refused to be comprised in the protestant union , entred into by the germane princes in the yeare . for their necessary safety , when secondly he sided the yeare following , with the emperor matthias , against the protestant bohemians . and thirdly , when in the yeare . he joyned his armies with those of the emperour ferdinand the second , ( that but a few yeares before lay hid in obscurity , in his slender patrimony at gratz . ) and so proved one of the chief causes of the utter subversion ( for ought we yet see ) of the religion and liberties of germany . for had not frederick the fifth , prince elector palatine , rather aimed at the upholding of true religion in bohemia , then at any ambitious ends of his own , he had never hazarded the peace , plenty , and quiet he enjoyed at heidelberg , to have accepted that controversall crown at prague , and to have entred that kingdome in a hostile manner , which for above the space of twelve moneths before had been filled with warre and misery . sect. v. i doe not finde that any higher or greater punishment was inflicted upon hereticks themselves in the primitive times , though they remained obstinate after all other meanes used for convincing them of their errours , then exile or banishment . st. austin writing to proculianus the donatist , acknowledgeth such as erre from the truth , must be drawn home by milde instruction , and not by cruell enforcement . and when bishop itacius , in the yeare . being a man of a turbulent spirit , and fierce nature , had caused priscillian the heretique , and divers of his followers to be put to death ; he was first condemned for that bloudy act by thcognistus : and st. ambrose afterwards meeting with some bishops at triers , that had partaken with itacius in that cruell execution , would not so much as entertain any communion with them . theodosius the emperour , in the synod of constantinople , in stead of bloud and irons , caused a publick dispute to be afforded the arrians themselves , although they had been before condemned by the councell of nice : the like mercifull provision did charles the great , and lewes the good in france , ordaine for such as were counted sectaries in their times . neither did those three hundred and eighteen fathers in the first nicene councell , those six hundred and thirty in that of chalcedon , or those hundred and fifty in that of constantinople use any other weapons against the same arrians , nestorians , and macedonians , then the word of god ; nor stirred they up , or permitted the christian magistrate in their dayes to punish them by death . paulus aquiliensis , and cedrenus , doe also both of them report , that when the emperour justinus used clemency towards the very arrian heretiques , theodoricus the king of italy being infected with the same poyson , did notwithstanding , led by that example , suffer the orthodox christians to have the free exercise of their religion in all his dominions . wee shall need no further examples to prove this truth , when it is confessed by one of the most learned and best romanists of our age , that there is no approved example in all the monuments of antiquity , of any execution done upon the sectaries of those times ; but that the church of god did alwayes abhorre the shedding of bloud in matters that meerly concern religion , jac. aug. thuanus prooem. in histor. p. . sect. vi . it is likewise contrary to the practice of the best princes , and the wisest states of this latter age of the world , to make matter of heresie it selfe a capitall crime . francis the first of that name , king of france , having decreed a persecution against the poore protestants of merindoll , and cabrieres , and being informed by william bellay , lord langay , governour of the province , that they were harmless men , very laborious in their callings , just in their dealings , loyall to their prince , charitable to the poore , and very frequent in their prayers to god , & their innocency being likewise cleared in a great measure by cardinall sadolet himselfe , he caused them to be freed from further persecution , till being falsly informed by one minerius , a turbulent fellow , that there were fifteen thousand of them up in armes in rebellion , he rashly gave them over to the fury of their enemies , yet not as heŕetiques , which he alwayes accounted them , but as traytors , as he was then mis-informed of them . in germany , ferdinand the first , taught by the error of charles the fifth his elder brother , found no such meanes to make his government happy , and his empire flourishing , as to decree the liberty of religion . which course the good emperour maximilian his sonne following , dyed as happy as he lived victorious . the venetian state indure no inquisitors in matters of religion , nor if any of their subjects be accused of heresie , doe they suffer it to be questioned before any of the clergy alone , who are thirsty after bloud , but before them joyntly together , with their civill judges . the first monarch in england that made matter of religion , a capitall crime , by a publick act or statute , was the usurper henry the fourth , who having by the perswasion and assistance of thomas arundell , that traytor , archbishop of canterbury , and his fellow-prelates , deposed and murdered his lawfull soveraigne , richard the second , to curry favour with those bloudy canniballs , was forced to yeeld to the murdering of gods saints : since whose time the bloud of the martyrs in england , have proved the seed of the church , although by the short raigne of that kingdomes unfortunate mary , their number comes far short of those in france , and the seventeene provinces ; in which two dominions , within the space of little more then five yeares , the curious searcher may finde by diligent inquisition , that gods truth was sealed under charles the ninth of france , and philip the second of spaine , with the bloud of near upon two hundred thousand martyrs , amongst whom were slaughtered divers great and eminent personages of both sexes : a cruelty that very mahumetans doe abhorre ; as it appeared by that which the ambassadours sent from abas-meriza the persian sultan , to the emperour rodolph , in the yeare . did alledge to justifie the mercifull government of that empire , to wit , that all christians had free liberty of conscience in all their soveraignes dominions , and therefore they exhorted his imperiall majesty to joyn in a firme league with him against their common enemy the turke . sect. vii . as it is against the practice of the primitive church , the course held by the christian emperours , and the observation of the wisest princes and states of the latter age , though otherwise pontifician , to make matter of heresie a capitall crime , to inforce the conscience , and to put to death , for the cause of religion meerly , so it is against the rules of charitie and reason . first , it is against the rules of charity , if we had no other light to guide us , but the most wise answer of englands last matchlesse edward , being then but a childe , when he was pressed to yeeld his assent to the burning of an heretique ; what ( said he ) shall i send him to hell ? by which he truly intimated , that whereas in all other offences , the malefactors are punished with death , because it may be hoped they have repented the sinne ; but to destroy an heretick before conviction , is to be the devils catour , and to send him in provision even to hell it selfe . for the very pertinacious holding of an heresie is agreed on by all sides to be a damnable sinne , and then the cutting them off in that sinne , is to be the immediate instrument of their perdition . this doth that virulent romanist or monster of men , nicholas harpsfeild , in his wiclevian history openly boast of , cap. . p. . that those ( blessed champions of christ whom he calls ) heretiques , did in the fires that consumed their bodies , taste the first-fruits of the eternall fire they endured afterwards . on the other side , if they suffer not but for feare of death , hope of preferment , or other base ends , turne from one religion to another , especially from the truth to errour and idolatry , without instruction , or reasonable conviction , they onely dissemble outwardly ; as the moores of gran ido did under that bloudy philip the second of spaine , who being enforced to be present at the masse in the morning , practised their own mahumetanisme in the evening ; or els their conscience being shipwracked by their apostasie before conviction , with francis spira they are swallowed up of despaire , or with peter espinae , archbishop of lions , of the henetick faction in henry the fourths time of france , with lust and epicurisme , who practised that emasculating sinne with his own sister . the jews in england from willian the firsts time , till the eighteenth yeare of edward the first , were the onely usurers of the realme , and brought in large contributions and tallages to the kings under whom they lived , and enjoyed here the freedome of their consciences : at their deaths their whole estates escheated to the king , which their next heires commonly redeem'd for one full third part of three : but to incourage them to turne christians , it was appointed in the assize , by which they were govern'd under their own proper and peculiar justices , that if any jew dyed , whose heire became a christian , he should inherit all the estate , of his ancestors , without any further sine or composition with the prince . the master of the rolls-house in london , and other places in other cities of the kingdome were appointed for the entertainment of those christian converts , and were thence called domus conversorum : all which may clearly be gathered out of those records of the exchequer , commonly called , the great pipe rolles , and the communi● rolles : by which allurements some of the jewes out of malice to their fellowes , or having committed some penall offence to escape the punishment practised amongst themselves , or els for lucre sake , ( the sin of avarice being connaturall to most of them ) were baptized and became christians outwardly , without any due instruction in the christian faith before-hand , and being convinced also that the papists adoring or bowing to , and towards images , altars , reliques , and the like trumpery , was absolute idolatry against the second commandement , they proved , as commonly the jewes and christians at this day do , when they turn turks , the wretchedest varlets in the whole kingdome . what were the poor indians wont to say , when to avoid the spaniards extreame and inhumane cruelties , they were drawn to their masses , but that since they became christians , they had learned to swear and drink ? it was an excellent and just sentence which one of the grand seignienrs pronounced against divers hundreds of christians , that falling down-before him , made declaration , that they had deserted their sacra , and given up their names to mahomet , he inquired of them why they did so ; and they confessing plainly , that they did it to be freed from those many taxes , contributions and oppressions which they before groaned under ; he rejected their enforced conversion for outward ends , and commanded their taxes and levies to be continued . this heroick action of the turkish monarch , was not much short of that policie of one of the ancient christian emperours , who having his army mixed of christians and pagans , and desiring to discover who of the first were little better then those of the latter , made , like another jehu : a publike declaration for the restoring of paganisme , upon which , divers of the christian commanders shewing themselves forward to desert the truth , and to follow the stream and time , he presently reproved and cashier'd them ; alledging , that all such were unworthy to serve any prince that had proved unfaithfull to that divine majesty , by which princes rule . sect. viii . as it is against the dictamen of christian charity , to make matter of religion a capitall crime , or to enforce the conscience , without a full and clear conviction , from the profession of one religion to another , or to any new burthensome ceremonies , to be superadded in the publick worship of god , although the religion it self remain the same it was before in the generall ; so it is against the rules of reason it self . this was confessed by henry . of france , one of the most impotent princes that ever swayed that scepter , and most inveterate enemy that ever the protestants had , having been instructed to hate , betray , and persecute them , by katherine de medices his bloudy mother , even from his very cradle ; yet when james clement a jesuited monk had sheathed a knife in his bowels , and that hee saw himself neer the minute in which hee was to give an account of all his cruelties to the supreme judge of heaven and earth , he made an effectuall speech to the chief commanders of his army , being most of them romanists : to acknowledge and obey the king of navar ( then a protestant ) as their lawfull soveraigne , and the lineall heire of the french crown , and to know this undoubted truth for the future ; that religion which is distilled into the souls of men by god himself , cannot he enforced by man . the same truth likewise , and almost in these very words , did the lord brederode , and the other protestants of the lower germany alledge for their just excuse in their united apologie , published in the yeere . and further added ; that if the papists did conceive their religion to be the truth , they should in sieed of blood , fines , imprisonments and exilings , follow the seasonable advice of wise gamaliel , and try a while , whether the protestants separation from them were of god or not ; for otherwise , if by force and tyrannie they did compell them to professe and practice those actions in gods worship which they accounted abominable , and did also restrain them from performing those holy duties towards god , wherein they were convinced the truth of his service consisted , their consciences must needs be shipwracked and undone , and so in stead of making them new converts , they should leave them atheists and libertines . this very objection also ( in the yeere ) did katherine de medices of florence , then queen mother of france , ( though she little practised the truth of the consequence ) make in the treaty of marriage of francis de valois her youngest sonne , with queen elizabeth of england . the great rub pretended on both sides , ( though the match was never really intended by either queen ) was matter of religion ; in which that glorious virgin monarch , having given her ambassador expresse instructions , not to yeeld so far as that the duke of alenzon should be permitted the celebration of his masse in private . what mr. walsingham , saith the queen-mother upon his next audience , will your mistresse have my son turn atheist , and professe no religion at all ? for with your church he cannot joyn , till he be further instructed ; and you will not suffer him to continue those sacra by which hee hath hitherto served god , what shall hee turn heathen till you have converted him ? though this unfortunate lady did by this her wise answer discover the true madnesse of all persecutors , yet did she not forbeare to bath her cruell hands for many yeers after , in the blood of gods saints , and caused many , as st. paul witnesseth of himself , before his conversion , to blaspheme , by their ejuration of the known truth , and their subscriptions to the popish trumperies ; of which , some that persisted in papistry , turned prodigious sinners and libertines ; and others with the king of navar , and prince of conde , as soon as they got loose , returned to the known truth . the heroick answer of that brave prince , john frederick elector , and duke of saxonie , is worthy to be ingraven in leters of gold on pillars of brasse , who being taken prisoner by the emperor , charles the fifth , in the yeer . and threatened with present death , except he would renounce and yeeld up his electorate and dutchie to his false and treacherous cousin maurice , and become a romanist , yeelded readily to all the former conditions , but absolutely refused the latter : and when in the yeer following , that wicked interim was yeelded unto by all the princes of germany ; some being driven by fear , and others drawn on by flattery , which was , that popery should be restored in all places , till a generall councell were called , and further order taken for the liberty of religion ; this godly prince , though ces●rs captive , could never be drawn to subscribe to it ; and when those two subtile perenots , nicholas cardinall granvellan the father , and anthony the bishop of arras his son , had used many arguments to perswade him , what ( saith hee ) would you draw me to ? i am convinced the religion i now live in to be the truth , and should i outwardly make profession of any other , i should but dissemble with god and the emperor , and so draw neer to that unpardonable sin against the holy ghost : with which answer , charles the fifth himself was so pleased , as he more respected and honoured the duke ever after . what this pious prince foresaw and avoided , too many by lamentable experience have found true , and repented , who having abjured the truth for fear , and felt but a while the horror of an afflicted and wounded conscience , have hasted to those popish officers , as divers in england did in queen maries time , where their abjurations and recantations remained , and having gotten sight of them , have rent them into many pieces , and joyfully imbraced , not only their irons , but the stake it self , as a far more easie suffering then what they before felt and indured . had charles the th of france but followed the good counsell was openly given him in the parliament at st. germans the first yeer of his reign , that the differences of religion neither ought , nor ever could be composed by blood and cruelty , but by gods word and seasonable conferences , he had never made his raign and memory so infamous to posterity as now it is , nor drawn the divine vengeance upon himself , by shedding so much innocent blood as afterwards he did . for as divers were butcher'd by him in that barbarous massacre at paris , in the yeer . so henry de clermont ( commonly sirnamed bourbon ) prince of conde , was some days after the generall slaughter of the protestants , committed there , appointed by him to die , but his pardon being obtained by elizabeth ( a name , it seems , only proper to gracious and excellent soveraignesses ) his queen , one of the daughters of the good emperor maximilian , ( although conde knew it not ) hee comes to him , and tels him , of three things he must elect one : either to heare masse , to die , or to suffer perpetuall imprisonment ; the young prince no whit abashed , makes him this sudden and brave answer : god forbid , sir , that i should choose the first , but of the two latter , i am ready to submit to that which your highnesse shall appoint . there is as rare a story of the lady jane gray , eldest daughter of henry gray , duke of suffolk , not much inferiour in birth and extraction to conde himself , by her mothers side , who was grandchilde and co-heire to edward the th , king of england , related by a gentleman , and a courtier , as it seems ( for i finde not his name ) under queen mary , in the yeer . who dined at mr. partriges house within the tower with her , whilest she remained a prisoner there , which narration well deserving to be transmitted to posterity , doth here ensue out of a manuscript history of a great part of that queens time , the very autograph it self being in my library , written by the said gentleman with his own hand , some few words being added , which were at first casually omitted by his haste , or inadvertency in penning of it , and some other words changed and written according to the manner of speech now used : on tuesday , the th of august , i dined at partriges house with my lady jane , &c. after that we fell in discourse of matters of religion , and she asked what he was that preached at pauls on sunday before , and so it was told her to be one : : : : : : : : i pray you ( quoth she ) had they masse in london ? yea forsooth ( quoth i ) in some places : it may be so ( quoth she ) it is not so strange as the sudden conversion of the late * duke , for who would have thought , said shee , hee would have so done ? it was answered her , perchance hee thereby hoped to have had his pardon . pardon ! ( quoth shee ) wo worth him , hee hath brought me and our stock in most miserable calamity and misery by his exceeding ambition ; but for the answering that hee hoped for life by his turning , though other men be of that opinion , i utterly am not : for what man is there living , i pray you , although hee had been innocent , that would hope for life in that case , being in the field against the queen in person as generall , and after his taking so hated and evill spoken of by the commons , and at his coming into prison so wondred at , as the like was never heard by any mans time ; who can judge that hee should hope for pardon , whose life was odious to all men ? but what will yee more ? like as his life was wicked and full of dissimulation , so was his end thereafter : i pray god i , nor no friend of mine die so ; should i , who am young , and in the flower of my yeeres forsake my faith for the love of life ? nay , god forbid ; much more hee should not , whose fatall course , although hee had lived his just number of yeers , could not have long continued : but life was sweet , it appeared so hee might have lived , you will say , hee did not care how ; indeed the reason is good : for hee that would have lived in chains to have his life , belike would leave no means unattempted : but god be mercifull to us , for hee saith , whoso denyeth him before men , hee will not know him in his fathers kingdome . how justly may the masculine constancie of this excellent lady , whose many vertues the pens of her very enemies have acknowledged , rise up in judgement against all such poore spirits , who for feare of death , or other outward motives , shall deny god and his truth , and so crown the trophees of the antichristian or mongrill adversaries by their lamentable apostasie . for what shee here spake christianly , shee within a few moneths after performed constantly , her life being taken from her on the th day of february , . having lived first to see mr. harding her fathers chaplain revolted to antichrist , to whom she wrote an effectuall letter of admonition and reproof , published by mr. fox in his acts and monuments , p. . not unworthy the perusall of the ablest christians and greatest doctors . sect. ix . as it is against the dictamen of reason , to make matter of religion a capitall crime , so it is against the rules of policy it self , in respect that heresie and falshood , which would in time die of themselves , are thereby increased & propagated , and so the end for which force and violence are used , is no wayes obtained thereby . this was verified in the death of prisciliian the heretique of old , by which his followers were mightily encreased , and having before but reverenced him as a holy man , did afterwards adore him as a martyr . the present age verifies it in the death of michael servetus the spaniard , and other anabaptists , though most necessarily cut off by the sword of the magistrate , for their blasphemous opinions and lawless tenets , tending to the utter subversion of all civill government . the anabaptists in their dialogues , published in the english tongue in queen maries dayes , though they craftily withdrew many of their anarchicall tenets ( agreeing almost verbatim with the workes since penned by james arminius , and the latter anabaptists ) doe extoll that servetus as a prophet of the lord ; and their numbers are at this day so increased , as they constitute or make a considerable party in divers parts of christendome . but those cursed enemies of the truth , that thinke by persecuting it , to abolish it , as they fight against god himselfe in so doing , so have they heretofore , and shall still in despight of all their devillish policy for the time to come increase and propagate the same . this , if all other instances wanted , would sufficiently appeare in that famous example of an english schoolmaster , a most zealous papist in the dayes of king edward the sixt , who afterwards in the beginning of queen maries government , frequenting the fires of some of the martyrs , was so convinced with hearing what they spake , and seeing how chearfully they suffered , as he himselfe relinquishing the former ignorance and idolatry he had so long embraced , at last witnessed the truth with his own bloud . not he onely , but many thousands also besides , were doubtless inabled by the cleare shining of those fires , to discerne the foulnesse of those mysteries of darkness , under which they had been so long held captive . and after her short raigne ( infamoused by so much bloud-shed ) was expired , it facilitated the way for her royall sister elizabeth to restore the truth at an easie rate . when the executioner came behind john hus , to kindle the pile that encompassed him : come hither my friend , ( said he ) and kindle it here before , for had i feared what thou bringest , i had not appeared at this stake to day . his death brought so incredible progresse to the true church in bohemia , as did also that of jerome of prague his contemporanie , that their bloudy persecutors had just cause within a few yeares after their decease , to acknowledge their own errour in having hastened their ends . as fruitfull a seed-time to the church in france , proved the death of annas burgus , a senator of paris , in the yeare . under francis the second . a man he was so vertuous and innocent in his life , as some of the very enemies of the truth laboured his delivery when he was in prison , and so resolute and chearfull in his death , as it incouraged thousands in that kingdome , in the constant profession of the reformed religion . what better successe had all the bloudy executions of ferdinand de toledo , that merciless duke of alva , and of his new erected bishops in the lower germany , but that the gospel at the last got the victory over hell , and all the powers of darkness ? neither indeed could those cruell inquisitors have expected other issue , had they but truly considered what religion had been ; and that princes and states may command the bodies , but not the soules and consciences of men ; which having been once perswaded by instruction and information to embrace and beleeve any opinions , though hereticall , and therefore much more the truth it selfe , can never be driven from them , but by the same meanes of a further and more cleare instruction . the godly have ever lookt upon chaines , prisons , racks , and fires , as the tryall and reward of their faith , more fearing to doe evill , then to suffer evill , well knowing that they shall neither suffer more , nor their cruell enemies be able to inflict more , then god shall turne to his own endlesse glory , and their everlasting good . did the heathen poet desire to be sent back to the mines ( a life more tedious then that of the gallyes ) rather then he would commend a few bad verses , contrary to his judgement ? could epicurus , that impure philosopher , say of a wise man , that if he were scorched in phalaris bull , he would not be moved with it , but onely cry out , dulce est , & ad me non attinet ? or the young stoick in gellius , to maintaine the apathie of his sect , neither groane nor frowne in the midst of a burning feaver ? and shall we thinke that gods saints who have their reason heightened and irradiated by grace , and their soules immoveably founded upon a lively and living faith , will feare to lose their estates , liberties , and lives for the truths sake ? no doubtless , but as the gold is tryed by the furnace , and cleared from the drosse , so in time of persecution they shall be discerned from all hypocrites , atheists , libertines , and time-servers whatsoever . sect. x. but oh that princes and great ones would shake off those fleshflyes and sycophants , who tell them the contrary , and know the truth to be that nothing can more infamouze their raignes and memories to posterity , nothing bring more inevitable ruine to their persons , nothing finally prove so deadly a consumption amongst their posterity , as to inforce the consciences of their subjects , by fines , imprisonments , subscriptions , recantations , depauperations , and death . charles the fift having obtained the imperiall chaire , by the money and meanes of henry the eighth of england , was the most potent emperour that ever germany had , as long as he maintained the peace of religion , but having yeelded to the popes instigations , and prospered a while in his intended extirpation of the truth , he found at last by experience what his brave and valiant generall castaldus had foretold him ; that these violent proceedings would in the end prove fatall to himselfe ; for having first fled away at mid-night in a cold and rainy season from onspruch , for feare of the protestant army , he was afterwards ( in stead of setling his sonne philip in his own chaire , which he had fully intended ) faine to surrender up the empire to ferdinand his brother , who for divers moneths before had entred into a secret league with the protestant princes of germany , and so having lived a few yeares after in a despised and disconsolate solitude , heat last ended his life very ingloriously . his sonne philip the second , the most inveterate enemy of the gospel that ever lived , did not onely set up shambles and butcheries for gods saints in most of his own large dominions by his inquisitors , but continually ayded the rebells in france , england , and ireland , against their lawfull soveraignes , and plotted to invade all other protestant dominions in christendome , that so at last by one generall carnage of them all , he and his holy father the pope , might have shared the christian world by a double monarchy of the church and empire between them . but did this bloudy prince prosper in these his ambitious and cruell designes ? certainly , nothing lesse ; for what got he by his invading france by land , england and ireland by sea , and by his large pensions conferred on the traytors and secret enemies of either state ; but that in the issue having wasted about thirty millions of money upon those fruitless designs , and not gained a foot of ground in either of those realmes , he lost a great part of the seventeen provinces , with whom having broken the oath solemnly sworne to them upon his inauguration , they by assistance of england , and france , freed themselves from his unjust oppression and tyranny ? neither did the divine justice let him so escape , but raised a fire in his own house , so as the jeast of augustus touching herod , might well be verified in him , that it had been better to have been his swine then his sonne . for whereas he had issue by mary his first wife , the daughter of john the third of that name , king of portugall , one onely sonne called charles , a prince of admirable towardlinesse ; he during the life of englands unhappy mary , his second wife , treated a marriage for his said sonne with elizabeth the eldest daughter of henry the second of france ; during the treaty mary his wife dying , he marries the princesse elizabeth himselfe , intended for his sonne : they both often in private after never forgetting their old affection , lament their unhappy losse each of other : the sonne also distasts his fathers cruelties , and the butcheries of his inquisitors . this enraged his jealous father , who having in the yeare . first imprisoned him , within a few dayes after poysoned him in a dish of broath . his mother in law followed him within a few moneths after , sent out of the world by the same kind hand and meanes , ( say the french writers ) the violence of the poyson causing her to miscarry also by an abortion . and then was philip the father put to seek out a fourth wife , and having married anne the daughter of mary , his own naturall sister , he had issue by her , ferdinand and james , both cut off by death in their infancy , and philip who being the onely issue of this incestuous match , lived to inherit his fathers dominions , though not the full measure of his cruelties , having been perhaps forewarned by his sad and loathsome end , to pursue a more milde and peaceable government . rodolph the second of that name , emperour of germany , not following the steps of the wise maximilian his father , but of the foresaid philip his brother in law , sought by all secret and hostile means to enervate and destroy religion in the empire . what got he by it , but to have the curse of the scripture to fall upon him ; that the elder brother should serve the younger ? for matthias the arch-duke of austria , raising an army in the yeere . and joyning his forces with those of the oppressed protestants in bohemia , hemmed up his brother rodolph in prague , got the kingdom of hungary from him in possession , the empire in reversion , and left him only the robes and complements of majesty ; which notorious affront he did not long over-live , nor ever had the means or power to revenge . sect. xi . if wee passe out of spain and germany , from the house of austria into france , to consider the sad successes of the princes of the valesian line , upon their hatred and persecution of religion , wee shall see so many instances of gods just indignation against them , as they may not only leave to all posterity a just ground of admiration , but save us the labour also of searching any further back into the elder histories of gods judgements powred out on the persecuting emperours in the primitive times . henry the second of france , was meanly married to katherine de medices , the niece of pope clement the seventh , during the life of francis the dolphine , his elder brother , afterwards poysoned . that prudent prince , francis the first , his father deceasing , hee succeeded him in his throne and purple , and swayed the french scepter divers yeers , with much tranquillity and happinesse , till loathing the coiture of his queen , unfit indeed for a princes bed , he grew highly enamoured on pictavia of valence , a woman of exquisite beauty and good extraction : with whom hee long after lived in continuall advowtrie , and was by her enticed to the persecution and slaughter of the protestants , in the yeere . that so by the confiscation of their lands and goods , shee might enrich her self and her kindred . this persecution set a period to all his former victories , and was followed the next yeere with the losse of the city of senis in italy to the spaniard , the death of that gallant old generall leo strozzi , by a base hand , and the overthrow of the french army by james de medices . in the yeer . the violence of persecution was again renewed against the professors of the truth , and the very next yeer following , as before , god again gave up the french army to the slaughter of the spaniards , and the dutch , at the fiege and battell of st. quintins , in which there were about . slain upon the place , and many of them signall men , and the town soone after taken in by assault , annas duke of memorancie himself , the constable of france , gasper de colignie , earle of caestilion , admirall of france , the marshall of st andrew , the duke of longevile , and a number of other great peers were taken prisoners . in summe , the losse and slaughter was so great and fatall to the french , as it well-neer equalled that victory obtained by the duke of bourbon , at the battell of pavia in italy , against francis the first his father ; yet henry the second still shuts his eyes against the cause of all these losses , and having his heart already cauterized by lust , he not only caused the godly to be committed to the flames , but would needs view their torments himself , as a pleasing spectacle , and had conspired and combined with philip the second of spain , his new sonne in law , for the utter ruine and finall subversion of geneva : nay , but a few houres before his death , in the yeer . lodowick faber , and annas burgus , two senators of paris , because they had spoken a little freely for the innocency and piety of the protestants in the open senate , were imprisoned upon his expresse command in the bastile in the same city by gabriel earle of mongomery , one of the captains of his guard ; and the persecution against all others of the same profession grew hot and furious , when the king upon the th of june the same yeere , running at tilt with that very earle of mongomery , and neer the very baslile , where the senators remained prisoners , was struck with a splinter of mongomeries speare through his eye into his brain , and never had the happinesse to speak any one word after , though he survived the wound a few dayes , or to acknowledge his former lust and cruelty . had the papists but such an instance of gods immediate providence in vindicating their cause , we should soon heare of one true miracle amidst so many false and adulterate . but if wee further looke to gods hand that followed this prince in his posterity , it will yet seem the greater miracle ; for of five sons hee had , all except one , died without lawfull issue to survive them , and three of them by violent deaths , and in his posterity ended the valesian line , the crown devolving thereupon to the royall branch of clermont , commonly called bourbon , whom his sons had most bitterly hated and persecuted . of all his five daughters , three died issuless , and the eldest that had issue was cut off by poyson . nay , his very bastard son , henry of engolisme , a great actor amongst others in the massacre of paris , perished also by the stab of philip altovit a florentine , his old enemy , in the yeer , . during the raign of henry the third his brother . sect. xii . for charles the ninth ( third son of henry the second aforesaid ) that succeeded francis the second his brother , in the kingdome of france , in the yeer . had he continued his raign with as much mercy and wisdome as he began it , or followed the grave and seasonable advice of michael hospitalius his chancellor in his latter yeers , as well as he did in his former , he had in all likelihood lived as vertuously as hee died miserably . hee had scarce raigned two yeers in peace and plenty , when katherine de medices his mother , desiring to vest and settle the regencie in her self , by raising combustions in the realm , began to perswade her son to revive and renew those persecutions against the protestants which his father had begun ; shee reconciled her self to francis lorainer , duke of guise , whom but a little before she had justly feared and hated , being a secret enemy to lewes de clermont , prince of conde : he and the marshall of st andrew having gained annas de memorancy , constable of france to their party , conspired all together for the utter ruine of the truth . the protestants in the mean , seeing the king in his infancy , to be held captive , as it were , by this triumvirate , take up arms by the queen-mothers own instigation , to maintain the kings edict of pacification , published in the yeer . and commonly called the edict of january . the yeer following , by the instigation of the same triumvirate , not only the queen-mother , but anthony de clermont ( usually sirnamed bourbon ) king of navar also , ( who yet died a protestant ) was drawn on to assail the said protestants by open force , they in the mean time filling the queen-mothers ears with these vain flatteries , that she should soon see the utter ruine of all the heretikes in france ; from which time that goodly kingdome , so rich , peaceable and flourishing , for neer upon forty yeers together , ( some short times of truce and peace being interposed ) was filled with cruelties , ravages , ravishments , blood-shedding , battels , sires , slaughters , and all other calamitous desolations that accompany intestine and civill broiles ; in the issue of all which , the protestants being increased in their strength and numbers , obtained a more firm and advantageous peace then ever they had before enjoyed : whereas those three incendiaries of all these miseries perished within a few yeers after , by the just judgement of god , in the very act of their hostile pursuements of his children : the marshall of saint andrew was slain at the battell of dreux , annas de memorancie under the very walls of paris , and francis lorainer , duke of guise , was pistolled by john poltrot , at the siege of orleance . king charles seeing that open force could not destroy the truth , nor root out the professors thereof , about two yeers before the hellish massacre began at paris , and continued to the perpetuall infamy of france in divers other cities in that realm , held a secret councell in the castle of blois with katherine de medices his mother , alexander and hercules ( called also henry and francis ) his two brothers , and henry lorainer , son and heir of the before pistolled duke francis , duke of guise ; by what means they might best draw the protestants into their toile to destroy and murther them . the same councell was held again by king charles in the house of hieronimo de gondy at st. clou , and the time and order of the bloody marriage banquet to be served in at the nuptials of the king of navar , with the lady margaret his sister , was there agreed upon , and resolved of , almost , in the same manner as it was afterwards put in execution upon the . day of august , being st bartholomews day , in the yeer . in which were most inhumanely slaughtered within the space of few dayes , of men , women and children , many of them also being great and honourable personages of either sex , about thirty thousand : and while the duke of guise was busie in prosecuting that mercilesse and inhumane execution , it was seriously advised upon , and disputed of , in the queen-mothers cabinet-councell , whether it were not necessary that hee himself , and the rest of his family then there , should also be dispatched at the same time in that tumult : king charles himself never saw good day after that bloody massacre , although his court sycophants had promised him it should prove the first happy day of his absolute monarchie ; for though hee had been long drenched in lust , ( a sin seldome separated from a persecutor ) by his ordinary advowtrie with a mean wench of orleance , on whom hee begot charles of engolisme , after earle of auvergne ; and though he had been trained up by his mother , to see the flaughter of beasts , and ever in the chases loved to both his hands in the bloud of the fallen game , ( all which might have served to have stupefied his conscience , as they did enflame his fierce and cruell nature ) yet so stinging a remorse in his inward man did ever pursue and haunt him after that mercilesse slaughter accomplished chiefly by his often swearing and forswearing himself , ( by which the queen of navar , and the admirall chasrilion were deceived ) as that his eyes rolled often uncertainly in the day with feare and suspicion ; and his sleep was usually interrupted in the night with dismall dreams & apparitions , like r. . of england , after the murther of his two nephews in the tower of london ; nay , though he survived not this inhumane slaughter sull two yeares , yet had he plotted and decreed the death of the said henry duke of guise , and the removall of his queen-mother & her instruments from the helm of state : but some of his agents that were to have acted these last feats , playing false with him , ( as he had some few dayes before the said massacre poysoned that incomparable princesse for learning and piety , joan d'albret queen of navar , grandmother to lewes the thirteenth , now king of france : ) so did his mother or the duke of guise , by way of prevention or anticipation minister to him his fatall physick , of which , after many sharp and grievous torments , he deceased upon whitsunday , having not then attained to the five and twentieth yeare of his age , in the yeare . the violence of the venome leaving in his intrailes ( as appeared upon his distection ) many blew spots and swellings . sect. xiii . we have seen the gain and advantage that king charles the ninth of france made by his barbarous persecutions , 't is likely that those very flatterers which assured him those cruelties should make him an absolute monarch , did help to absolve him of his monarchy . he had his punishment first , his mother , his two brethren , the cardinal & duke of guise , that had not only joyned with him in it , but encouraged him to it , they still survived him , and for ought men saw , were firmly stablished in much safety and prosperity ; though guise might have been warned by the death of claude , duke of aumale his brother , slain at the siege of rochel , in the yeare . the first act by which henry the third ( the new french king , and brother and heir of charles deceased ) discovered his impotency of spirit , and want of judgement , was his clandestine and sudden stealing out of poland , where he had been but a few moneths before elected and crowned king : this was the first unfortunate step of his following his mothers weak dictates , and rejecting the able advises of his own councell . but her next instructions which shee as fatally gave him , as he weakly pursued , being to root out the professors of the truth with fire and sword , involved him and his kingdome into innumerable miseries . the good emperour maximilian the second , in the kings passage out of poland through germany , and the venetian state , during his stay there , gave him both of them more faithfull counsell , earnestly advising him to maintain the former edicts of pacification , and not to enforce the consciences of men in matter of religion : the same opinion was generally held by his wisest counsellers , and by all sober and discreet romanists at home , who saw plainly , that the protestants encreasing was the onely meanes now left under heaven , in time at length , to draw the pope and his conclave to yeeld to some reformation of the church , which it exceedingly needed . but other papists there were of loose and atheisticall lives , as lewes lorainer , cardinall of guise , henry lorainer his elder brother , duke of guise , renate villoclare , ( a man , saith incomparable monsieur de thou , fatally preferred to this kings attendance by his mother ) and divers others , who perswaded the king to break the former edicts of pacification , and never to sheath his sword , till he had utterly ruined the protestants of france , whom some of their foul-mouthed fellow-brethren , protestants of this age , have stiled french puritanes , and would , perhaps , had they lived in his time , have joyned their ghostly advices with those of the cardinall of guise for the utter extirpation of all such as dissented in judgement or practice from themselves in matter of ceremony . i have often wondred in the perusall of the story of this king , whose troublesome raign did necessitate his frequent consultations ; that when divers advices were propounded , he ever pitched upon the worst and most fatall to himselfe : but i found the two main causes of it to be ; first , his blind and inveterate hatred of the truth : and secondly , his weak and degenerate spirit , by which the house of guise , the arch-enemies of the gospel , became at the last so potent , and triumphed so notoriously over his impotency , as they forced him to seek to those very protestants for support , against whom himself had taken a most wicked and solemn oath , as the head of a faction amongst his own subjects , for their utter subversion . infinite almost , was the treasure he spent upon his minions and pleasures , ( his very expences for maintenance of his dogs onely in that age , amounting unto twenty thousand pounds yearely at least ) but most was exhausted in the prosecution of his civill wars against the protestants , and his servile ancillating therein to the ambition of others . guise and his faction now grown strong , ( and assured of support from philip the second of spain , ) after his expelling the king out of paris , and heaping a world of other insolent affronts upon him , was drawn by him in the yeare . to the assembly then held at blois ; he came thither with lewes lorainer , cardinall of guise his brother , and charles prince of jenvile his son , upon the same royall assurance of safety with which charles the ninth had ( by his advice ) deceived the protestants before the inhumane massacre in the yeare . and now let all popish and popishly addicted , pseudo-lutherans , who make it a sport to fine , imprison , suspend , vex , and impoverish their fellow-christians for the lightest matter , draw neer and stand amazed at gods secret judgements : for during this assembly at blois , was this henry , duke of guise , slaughtered , against the publike faith given him , not onely within the castle of blois , but in that very room in which sixteen yeares before he had advised the bloudy massacre of paris to be committed and executed . two circumstances also that attended his fatall minute , do adde much horror to the punishment it selfe : the first , that he was but new risen from the bed of his adulterate lust , the very morning he was murthered , having not been able to conquer the chastity of a gentlewoman attending the queen-mother before that night ; and therefore was so eager upon reaping the fruits of his long fiege , as he repaired not to the councel-chamber till he was often sent for , and scarce ready . the second , in the manner of his first wound , which was given him in his throat , and caused immediately the bloud so abundantly to stream out of his mouth , as he never had time once to call on god for mercy or forgivenesse , but spent the last minute of his life , in the revenging himself on his murtherers . a little after the cardinall of guise his brother , a great gamester at cards and dice , perished likewise in the same castle of blois , by a violent death . katherine de medices , the queen-mother , who had been the chief cause , for neer upon thirty yeers before her death , of the shedding so much innocent blood in france , being present at the same time , in the castle of blois , stormed secretly , that so great an action should be entred into , and gone through without her advice ; and ( when she understood that charles lorainer , duke of maine was escaped , being the younger brother of the murthered duke of guise ; ) presaged to the king her son , the sad issue of that rash attempt , which he interpretting ( as it seems ) to be rather the expression of her wishes then her fears ; and having , by many wofull experiences , seen the effects of her italian revengefull spirit , took a course to pacifie her wrath ; for not long after , she there ended her unhappy life by poyson , ( saith elias reusner ) in the same castle also , where she held the first secret and bloody councell for the execution of the foresaid inhumane massacre . francis her youngest son , died before her , upon the tenth day of june , . in the one and thirtieth yeer of his age , of so violent a poyson ministred to him , doubtlesse by some of the hispaniolized guisards , as it caused his very blood to gush out of his body in severall places ; the sight of which purple streams , might well call upon him to remember with what inhumane triumph he trampled on the bloody streets of paris , in the great slaughter committed on gods saints and martyrs , about twelve yeers before . there now only remained henry the third , the french king alive , of all the first contrivers and principall executioners of that inhumane massacre , which no age , no time , no action of the most barbarous nations of the world could ever pattern ; neither believe i , can any ancient or modern history parallel the following punishments of the chief actors therein in all respects : who not only all of them perished by violent and bloody ends , but proved also the murtherers one of another . charles lorainer duke of maine was presently upon the death of his brother , made generall of the holy league ; paris it self , and in a manner , all the popish cities beyond the loire , giving up their names and forces to the henotick faction , supported by pope sixtus the fifth , from rome , and philip the second from spain . when the king saw that neither his acting the monk with the flagellators , nor his playing the persecutor against the protestants would secure him from a speedy ruine , by the violent hands of the rebels : he sends to the victorious king of naver , his brother in law , and to the euangelicall army , before whose known valour the popish forces hastened back from the loire to the seine ; henry the third pursues them , and pitched his royall pavilion at st clou , not far from the gates of paris . but his old cruelties and persecutions of the godly , were doubtlesse the remora of his new expected victories ; and the divine providence so ordered it , that in the very place where the last resolution was taken by himself , his mother , his brethren , and others , for the speedy execution of the before-mentioned belluine massacre , about seventeen yeers before , nay , in the very same house of hierome de gondy , and in the very same roome or chamber ( saith john de serres ) was he murthered by james clement , a jesuited monk , in the yeer . and in the thirty and ninth yeer of his age . the assassination was furthered by the authority of pope sixtus the fifth , by the seditious preachings of the jesuites , priests , and friers , in paris , ( who had secretly drawn infinite numbers into open rebellion before , by their auricular confession ) and by the perswasion of the lady katharine mary , dutchesse of mompensier , sister of the deceased duke of guise , whose horrible transport with malice against the protestant party , and desire of revenge against the king himself , did so far excaecate and blind her nobler endowments , as she prostituted her body to that jesuited wretch ( as impartiall de thou himself relates ) to incourage him the more in the accomplishment of the murther , and so to stupefie and harden his soul by that fatall sin of lust , that it might not startle at the commission of any other wickednesse whatsoever . yet as this king some moneths before his death altered his former bloody resolutions against gods servants , so did the divine providence at his death afford him some hours of repentance and sorrow , after the bloody knife had been sheathed in his belly : in which he acknowledged his error and sin ; his error , in having been so long mis-led by his ambitious and factious vassalls ; his sin , in having persecuted his protestant subjects , and inforced the consciences of many to submit to popery against the known truth by cruelty and threatning . sect. xiv . in this fifteenth age also ( within the compasse of which wee shall confine our discovery of gods judgements upon persecuting princes ) the truth began to spread forth its beames in this other world of great britain , in a more resplendent lustre then formerly : not but that i dare undertake to prove by some select , and perhaps , fearce known monuments of antiquity , that the gospel was planted here in the primitive time , that the protestants religion flourished here neer upon four hundred yeers , before austine the monk , the first popish archbishop of canterbury , poysoned the purity of gods worship with his burthensome trinkets and ceremonies . finally , that it was from the first plantation preserved amongst the welsh and scots , to the dayes of john wickleffe , without any interruption , and was secretly practised also in england from henry the seconds time , at the least , to the begun reformation of king edward the sixth . but this requiring a reasonable volume of it self to be at large deduced , i must passe over , as improper for this place . we may begin in england with henry the eighth , in whose raign no papist can deny , but that divers protestants were not only hunted after , fined , imprisoned , compelled to abjure , and otherwise disciplined ; but were likewise consumed in the merciless flames , as heretiques . and therefore when the papall side take so much pains to recount either the ill successes of his own raign ; or the dying issulesse of all his posterity , as the signes and characters of gods indignation against him , they do but furnish the orthodox party with weapons against themselves . for the truth is , he did only abolish the usurped power of the bishop of rome , not the pontifician or papall church , which to this day , as also in the former ages in france , hath been so hedged up and incircled under certain restrictions and limits , as it is of small consequence to help the prelates , and of little power to hurt the king ; so that cuffetellus the dominican proved it at large in an elaborate work , published in the yeer . and the sorbonists determined it in the yeer . that the pope had no power or jurisdiction in that kingdome in matter of temporalities . neither did henry the eighth in england proceed any further in this particular of abolishing the popes power , then those his two coaetaneous princes , francis the first , and charles the fifth , did at sundry times in their severall dominions , upon lesse provocations : so the same charles the fifth , writing to the councell assembled at bononie , superscribed his letters only , conventui bononiae , as did afterwards henry the second of france , writing to the tridentine conspirators , fule it only the convention of trent ; who also in the former and better part of his raign fairly cut shorter a great-part of the popes ecclesiasticall authority in france . and how little philip the second himself of spain , the sworn enemy of the godly , regarded the pope further then he did ancillate to his ambitious ends , appeares plainly in this one particular , that when upon the unfortunate death of sebastian , king of portugall there were divers competitors for that kingdome , and that don antonio had already assumed the title thereof , he would not admit the popes intercession to have the matter composed by treaty , or referre the cause to his decision : nay , that bloody charles of france , of whose fatall end we have but a while before discoursed , when pius the fourth , in the yeer . had cited odetus de coligny , cardinall of chastillion , john de monluce , bishop of valence , and others of his subjects , to appeare at rome before his inquisitors , he sent him a stout message by henry clutinius his ambassador then at rome , that if hee did not speedily withdraw that citation , hee would no longer acknowledge him for pope . at which bold declaration , the pope and his conclave being affrighted , the prosecution of that businesse ceased by the very withdrawing of the citation it self , and by the popes future silence . all which open affronts , the popes in this fifteenth age after our bleffed saviours incarnation , endured from these kings ; not because they were more deare to their subjects then their predecessors , or the popes lesse potent then in former times , ( for their strength in italy was more encreased in that age , then in ten fore-going ) but indeed it was the light of the gospel that began about these times to dawn every where , that made way for dispelling those chains of darknesse , with which both prince and people had in those former ages been enfettered ; so as the pope fearing , lest all should fall from him , as some germane princes , republiques , and cities had already done , was fain to comply with the french king , to submit to the emperor , and to court the king of england , by the intercession of foraine princes for a reconcilement . but to proceed from henry the eighth of england , the father to mary queen of the same realm , his daughter , of whom , and her wisdome , the pontificians so much boast . it is certain that she entred her raign with the breach of her publique faith ; for whereas the crown was set on her head by the german and commons of suffolk , although they knew her to be a papist , ( which shewes that the godly protestant usually nicknamed by those that are prophane , lustfull , and popishly affected , is the best subject any soveraign can be happy in ) yet she in one of her first acts of councell , took order for their restraint , long before the masse and latine service were generally received in london it self , and caused that diocesse to taste the sharpest inquisition and persecution that raged during her raign , which was happily shortened by her husbands contemning her person , and her enemies conquering her dominions ; neither of which she ever had power to revenge , or recover ; so as though the cause of her death proceeded from no outward violence , yet was her end as inglorious and miserable , as her raign had been turbulent and bloody . she might have taken warning by the sudden and immature death of james the fifth king of scotland , her cousin germane , who raising persecution in scotland against his loyall and innocent protestant subjects , in the yeere . burning some , exiling and imprisoning others , and forcing many to blaspheme , in abjuring the known truth , by the advice and procurement of james beton , archbishop of st andrews , and david beton , abbot of arbroth his brother , never saw good day after : two brave young princes his sons were the yeer following cut off by abortive ends in their cradles . wars to his great losse and disadvantage were raised between himself and his uncle henry the eighth king of england , and all things fell out so crosse to his haughty and vast minde , as it hastened his death , which fell out in the yeere . sect. xv . were the histories of popish prelates worthy to be joyned to those of kings and princes , wee might fill up a large tract with gods judgements powred upon them : for as most of them have been given up to lust and crapulositie , so have many of them been bitter enemies of the truth , and stingie persecutors . we have seen the fall of the cardinall of guise , and all ages have cause to admire the exemplary judgements of god powred out upon that bastard-slip , stephen gardner , bishop of winchester , in the very instant of his plauditees and caresses for the vivicombury of reverend latimer , and learned ridley . but i shall content my selfe to have abstracted , as a taste for the rest , the notorious punishments inflicted by a higher hand upon two arch-prelates , the one of england , the other of scotland : thomas arundell arch-bishop of canterbury , having been the successefull traytor , by the help of his reverend fellow-bishops , to establish henry the th in the throne of r. the second his liege lord , and cousin-german , pressed the new king ( whose broken title needed his prelates supportment ) to use his temporall sword for the destroying the disciples of john wicklesse , whose numbers were so increased at that time , as they even filled the kingdome ; the king assents , and having by their mercilesse instigation shed the bloud of gods saints , he raigned neither long nor happily : h. . a brave and martiall prince , his son , succeeding him , the protestants began to meet more publikely , and to professe the truth more openly then before ; the archbishop thereupon renews his former suit to the son he had before pressed with successe upon the father , and prevailed . in particular , he first aimed at the destruction of sir john de old castle , knight , commonly called the lord cobham , who had most affronted him . this noble gentleman was extracted from an ancient family of wales , where he had large possessions , and much alliance , by whose means he after lay long-hidden there , notwithstanding all the search his bloudy enemies made after him : he had issue by katherine , daughter of richard ap yevan his first wife , john , who died before himself , and henry de old castle , who survived him , and to whom king henry the sixth , in the th yeare of his raign , restored divers mannors and lands which had been entailed upon him ; he married to his last wife , joan , the sole daughter and heire of sir john de la pole , knight , whom he had begotten upon the sole daughter and heire of the lord cobham of kent , which joan had been first married to sir robert de hemenhale a suffolk knight , and was secondly the wife of sir reginald de braybroke , knight , by whom shee had onely issue that survived her ; the said sir john de old castle her third husband , in her right enjoyed the castle of couling in kent , and many other large and great possessions ; and by the marriage of her also he was neerly allied to the duke of suffolk , the earl of devonshire , and many other great peers of the realme at that time , and did doubtlesse enjoy the stile and title of baron cobham , as is infallibly proved by severall writs of summons sent unto him , being all entred upon record in the close rolls , by which he was summoned to assist in the house of peers in parliament by that name , in the time of h. . and h. . all which i have thought fit to transmit to posterity touching this noble martyr , being no where to be found in any publike story , not onely to shew how many supportments he had , besides the favour of king henry himself , to have retarded the clergie from questioning him , but also , how easily he was destroyed by the bloudy prelates of those endarkened times , when the soveraign had but permitted them the use of his power to ancillate to their cruell resolutions ; of which impotent act of the kings , saith archbishop parker himselfe , rex virum clarum sibique familiarissimum episcoporum potestati , & carnificinae permisit , who yet overlived that excarnificating arch-prelate two yeares at the least : for the archbishop having murthered divers godly martyrs in h. . time , and been a great stickler in state-affaires , when long before he procured himself to be made lord chancellor of england ; and lastly , in a synod held by himself at rochester , having forbad the reading of the scriptures in english , and limited preachers under a heavie censure what they should treat upon in the pulpit , was soon cut short himself by the immediate hand of god , after he had condemned that warlike gentleman , sir john de old castle , lord cobham , before he could see him executed , his tongue being so benummed and swoln , that he could neither swallow nor speak , as thomas gascon relates in his theologicall dictionary , for a few dayes before his death , it being , faith another , the just judgement of god upon him ( and may be a faire warning to all other wicked popish prelates ) that as he had muzled up the mouths of preachers , and kept the scriptures from the knowledge of the people being their spirituall food ; so he should neither be able to speak nor to swallow from that very minute this judgement fell first upon him , but died within a few dayes after in great torment and extremity , by a languishing silence and famishment . the last example is of later dayes , and concernes the admirable punishment of david beton , archbishop of st. andrews in scotland , being also a member of the purpurated conclave at rome , he had continued divers yeares an inveterate enemy of the gospel in that kingdome , under james the fifth , and after his death taking advantage of the infancy and pupillary age of the princesse mary , the hereditary queen of that realme , he thought it a work worthy of himself to double-die his cardinall robes in the bloud of the saints ; and therefore , to make a sull and cleare way for that his sanguinary project , he forged a will of the deceased king , establishing himself chief regent there during the young ladies incapability to govern ; from which , upon the discovery of his false play , he being removed , and a while committed to safe custody , he was no sooner delivered , but he presently enterprised to raise a new and fatall war between england and scotland , and to root out the professors of the truth , by a violent and bloudy persecution . amongst others , cited and imprisoned , or exiled in the yeare . he seized on george wischart , a very eloquent and learned preacher , who by the latine writers of that age , is surnamed sophocardius , and contrary to their own popish canons , adjudged him to present death himself , ( which is never done , except in the merciless inquisition of spain , by those bloudy wolves themselves , but by delivering the martyrs into the power of the lay-magistrate ) and in the court before his castle of st. andrews , caused the same to be executed , the said george being first strangled , and his body afterwards burnt to ashes , the cardinall in the mean time had a chamber prepared for him , with carpets and cushions on the windows , out of which to be a triumphant spectator of this godly mans murther , from which he departed not more delighted then ( as he himself thought ) secured , beginning to fortifie his said castle against all assaults : but gods judgement from eternity awarded against him for this latter as well as his former cruelties exercised upon his faithfull servants , slept not ; for within a few weeks after , the cardinall having falsified his promise to the lord norman lesle , son of the earle of rothsey , a devout romanist , he upon the thirteenth day of may , the same yeare , with some fourteen resolute gentlemen in his company , entred the same castle of st. andrewes , where the cardinall lay ; and having first assured himself of the command within , and the gates without , he executed that bloudy prelate in his bed , without law or justice , who had but a little before , most unjustly condemned and murthered the aforesaid george wischart ; and willing to expose the dead carcasse of that purpurated persecutor , as it were , all weltered and besmeared with bloud to the view of the people , who abhorred his cruelties , and rejoyced at his fall ; they casually and contingently laid it along to be seen of all men upon that very window out of which a little before , leaning at his ease upon rich cushions , he had proudly beheld the butchering of that godly martyr . the cardinals end , 't is likely , had neither been so sudden nor so shamefull , had he followed the wholsome counsell and seasonable advice of john viniram a learned priest and moderate papist , who by his command preaching before him and divers others of the romish clergie then assembled together , for the condemnation of that godly martyr , george wischart , told them plainly , that nothing did more encrease the number of heretiques , then their own stupid ignorance and wicked lives ; and that there was no other sword to be used for their extirpation then that of gods word , by which they were to be tryed and convinced , because every error which might properly and truly be called an heresie , was directly and flatly against the same written word . sect. xvi . it may somewhat amaze the reason and judgement of any moderate man , though an atheist , why the pope himself or his prelates and clergie should so extreamely hate and violently persecute ( even more cruelly then they doe jewes or turks ) the evangelicall partie , and especially those of the french , scottish and helvetick confession , who doe commonly joyn eminency of piety and godlinesse , with a most sound and absolute body of doctrine agreeable with that of the primitive church . but if wee consider that the pope himselfe , all popish or popishly affected prelates , and all the romish rabble , like the scribes and priests in our saviours dayes , ayme nothing at all at gods glory , or the salvation of mens soules , but onely at the maintenance of their wealth , pride and tyranny , not intending to yeeld an inch or haires breadth to any the least reformation : wee cannot but see that their self-love , and wallowing in all sensualitie , is the cause of the hatred of the godly , who both by their lives and writings condemne and oppose their wickednesse and errors : for as the persecutions of the arrians against the orthodox fathers exceeded the cruelty of the heathen emperours , so hath that of the romish babylon far surpassed and out-stript them , both being joyned together , they feare not the diminution of their votaries by the perswasion of jewes or turks , but onely by the sound reasonings of the protestants , whose religion hath already gained from them , not onely cities , republickes , and provinces , but whole kingdomes also ; and therefore seeing the truth it selfe is against them , they count it high time to fall from reasoning to policy , and from institution to cruell persecution , as a ready meanes to carry through their bad cause . incomparable monsieur de thou ( who is a glory to the romish synagogue it selfe , and whose history the most exact and excellent that ever was written by a humane pen , ought alwayes to be deare to the christian world ) discovers plainly to us this truth , in setting downe the bloudy legacy pope paul the third left to his conclave when he died in the yeare . for having called divers of the cardinalls into his bed-chamber , he exhorted them by all meanes to maintaine and continue the office of the inquisition , as the onely meanes left upon earth to establish and support the romish religion : then which confession there can none be more cleare of the falshood of their pretended catholick church ; for if no other way remaine but bloud and butcheries for them to establish and repaire the lofty and proud towers of their babylon , then have they doubtlesse no part left in the church founded by our saviour and his apostles ; for that was at first reared up and finished by the preaching of the gospel , and may certainly be continued and supported to the worlds end by the same meanes . it is not for christians , but for pagans and infidells , who know not the way of instruction , to propagate their gentilisme and idolatry by fire and sword . besides , that epidemicall sinne of lust , both naturall and against nature , being peculiar to the popish prelates , and the rest of their clergie , is a maine ground of their stupefied consciences , and so prepares and fits them for the shedding of innocent bloud , or any other sinne whatsoever . peter espina● , archbishop of lyons in france , was a great persecutor , and a prodigious incestuator with his own sister ; john archbishop of st. andrewes in scotland spent the greater part of the revenues of his sea , and the seizure of the protestants estates ( whose mortall enemy he was ) upon his harlots and revellings ; the cardinall of granvellans veneries were so manifest and numerous , as when in the yeare . the kingdome of tunis , and the fort called the gulet , before accounted impregnable , were wonne by the turke ; the spaniards made a jest of it , and said openly , that the cardinalls breeches had occasioned that losse ; meaning thereby that philip the second relying chiefly upon his advice in that and most of the rest of his important affaires ; his lust so tooke him up , as he had not time to give seasonable counsell . the reckoning up of all these lustfull priests and prelates , who have been persecuters of the truth since the last reformation begun by learned luther , would defile all modest eares to heare , or any christian tongue to relate . it may justly be said of them all , what one delivered of the before-mentioned cardinall beton ; that he wallowed at home in pollution with his harlots , and raged abroad with the bloud and slaughter of the innocent . ockam himselfe in the first part of his dialogues , lib. . cap. . confesseth that a wicked and an atheisticall life blinds the understanding , and prepares a way for the entertainment of the vilest heresies : how true is this of the romish prelates , who could not possibly swallow down those prodigious errours , and severall kinds or species of idolatry , abhorred of the very moores and turks ; that taking from the commandements one ; that adding to the articles of the creed twelve ; that robbing the people of the cup ; that depriving god of his honour , by praying to men and women departed ; that trampling of christs infinite merits under their prophane feet , by their own merits , and a number of other falshoods , were not their judgements poysoned by their horrible lusts , and other crying sins ? the turks themselves boast at this day , that they first learn'd their sodomie from the italians , and that disorderly brood in italy , may as truly vaunt , that they first learn'd that abomination from those amongst them in orders . was there ever , or shall there ever be , not onely amongst the papists , but amongst the lutherans and pseudo-lutherans , any prelate , or other ecclesiasticall person , that did or shall violently cite , accuse , suspend , fine , imprison , deprive , or murther any godly minister , or other pious christian , who was not , or will not be amongst other vices , guilty of that brutish sin of lust ? and 't is possible , though the back-door be kept never so secret , yet god shall at last , in his judgement , reveale it to the world , as he doth often punish them with that loathsom and infamous disease commensurate to that sin , with which that notable persecutor doctor weston in queen maries dayes in england was so unconcealably smitten , as he was ordinarily branded by a beastly nickname , not beffiting modesty to expresse . sect. xvii . the fruitfull seed-time of severall vices , and of lust especially in the popish prelacie and clergie , brings in a large encrease in the laity also , to fill up the reaping time , or harvest ; and not onely their lust and epicurisme , but their malice against the truth , and thirsting after the bloud of the professors thereof , like a contagious gangrene , hath likewise infected , especially , since the yeare . the vicious and prophane lay-papists themselves . what was escovedo the great instrument of the king of spains cruelties against the evangelicall party in the lower germany , but a lump of lust , which in the end proved fatall to him ? but as the horrible massacre committed in france , in severall places , in the yeare . is not to be paralleld , in respect of the treachery and inhumanity of it in any story of the most barbarous nations of the world : so it will not be amisse , seeing the examples of this kinde would else prove endlesse , to confine our selves , with taking a summary view of the chief undertakers in that master-piece of hell , which was never in any possibilitie to be equalled since , but with the romish powder-plot in england , had it succeeded . to begin with paris it selfe ; the murtherers there , were for the most part , brutish and lustfull souldiers , or prophane varlets of the scumme of the citie , their leaders were indeed more noble , but lesse vertuous : the dukes of guise and aumale , albert gondy , earle of rets , tavanne , and others of them , having been bred up in lusts , revellings , and other aulicall deviations . the place that came neerest to paris in the cruelties of their murthers , was the citie of lyons , where the numbers of the slaine and massacred were so great , as their bodies being cast into the river rosne , corrupted and stained the streame , the violence whereof carrying them downe upon heaps to tornou , and the inhabitants not knowing what they were , but fearing an invasion by enemies or robbers , assembled themselves in armes together for their mutuall defence . the chief abetters and ring-leaders of which butchery , monsieur de thou himselfe confesseth to have been boidon , mornieu , and clou , three of the most wicked and vilest varlets that a kingdome could harbour : which boidon was after executed at clermont , in auvergne ; and if merniue escaped a shamefull end , yet doubtlesse he deserved it as well as his fellow-persecutor , having before , as witnesseth serranus , procured the murther of his own father . at tholouse also , a few dayes after , there was a great slaughter of the godly committed , but by whom ? not by the better sort of citizens , or sober and morally vertuous men , but one turry , and a number of other infamous lewd persons like himself , joyned themselves together , for the effecting of that bloudy execution : the like villany was accomplished at the great city of roane in normandy by one maronie , a most infamous ruffian , and a great many other base varlets , who assembled themselves to him as their ring-leader ; but in none of them were these two hellish sins of advoutrie and bloud more adaequately coupled together , then in one ruygaillard the masterbutcher at angiers , who having long continued an adulterer , was at last enticed by his harlot , to murther his own wife . thus we see that it is not the sober and vertuous , but the lustfull and vicious papist , that inveterately and irreconciliably hates the godly and sober protestant ; not but that common experience teacheth us how the loose and debauched persons of either religion , do as well agree together in their plots and excesses , as if there were no difference of opinion between them ; but that there should be such prodigious malice in the looser and erroneous protestant against the more strict and orthodox , as to wish their extirpation , rather then the conversion of the romanists , nay , to joyn their armes with those of the vassals of antichrist , for the eradication and subversion of them , is such a mystery of the lower region , as the horrible and vast desolation of gods true church in our dayes , gives us as much cause to lament it , as the ages to come will have abundant occasion to admire it . amongst the turks , jewes , indians , persians , and the papists themselves at this day , the most zealous and holiest as they conceive them in their religion , are most esteemed and honoured , and onely in the greater part of the protestant churches , the most knowing and tenacious of the evangelicall truth , and the most strict and godly in their lives are hated , nicknamed , disgraced , and vilified ; and grace which should onely adde a lustre to learning , riches , honours , noble extraction , and all other outward gifts , either naturall or acquisite , that alone obscureth all the rest , and brings the contempt , not onely of great ones , but even of the scum and dregs of the multitude upon the persons so qualified . doubtlesse , this shewes that the protestant religion , where the gospel is maintained in the power and purity of it , is the very truth it self . and that the prince of darknesse seeing the greatest zealoters amongst the turks , jews , and papists hasten on in a false and fatall course , never opposeth them , no more then he doth the debauched , loose and atheistical protestant , but only stirreth up all he may the hatred , scorn and persecution of all sorts against those pious christians , who are convinced of the truth , and by their innocent lives and godly conversations , maintain and demonstrate , that it undoubtedly is the true religion which they professe . sect. xviii . lvther had scarce planted the gospel in germany , in the yeere but within the space of some five yeers after , melchior hofman , thoms muncer , bernard rotman , and other anabaptists , planted there also , as may be strongly collected , divers pelagian blasphemies of free-will , recidivation from grace , and the rest , to which they joyned community of goods , and the extirpation of all monarchie and magistracie , saying , luther and the pope were two false prophets ; but of the two , luther was the worst , because luther especially laboured to advance gods grace , and to beat down the hereticall tenet of mans free-will . michael servetus the spaniard , and bernardin ochinus , as may probably be gathered , did succeed muncer and rotman , as the chief doctors of that pestilentiall sect ; but as may easily appear , upon diligent search , did cunningly conceal their dangerous doctrine , of not allowing temporall princes and magistrates , because they saw it inevitably drew upon them the necessary opposition of all kings , and well governed states . theodore bibliander , and sebastian castellio the savoyard , grew famous amongst their fellow anabaptists after servetus death : and the same castellio translated into latin the dialogues which the said ochinus had written in the dutch or german tongue , which dialogues are ordinarily at this day imprinted with the rest of castellio's works : and in the last age from the time this sect took its first beginning in holland , till about the yeer . they knew no other name or appellation , but of anabaptists only , which title also , with much alacrity and confidence , they assumed and appropriated to themselves in their own books they published : james arminius , a flashie and shallow divine of leyden , ( as may easily be evinced ) was so taken and overtaken with the perusall of castellio's dialogues , and the secret conferences of some of the anabaptists themselves , as it clean turned his judgement from the truth to falshood ; and therefore to justifie his own apostasie , and to perpetuate the memory of his new masters labours , without once doing honour to his name ; he re-prints his said dialogues , and other works , almost verbatim , altering only the frame of them , and patching them out also with some pieces he had borrowed from the jesuites polemicall volumes against the dominicans , the latter opposing , and the first defending the hereticall tenets of pelagius , the britain , as learned de thou himself freely acknowledgeth . after the death of arminius , in the yeer . the name of anabaptists , by which the maintainers and asserters of those errors had for above fourscore yeers last past , been known and called by ( as in the articles of the church of england , published in the yeer . article . and elsewhere ) and sometimes also anabaptists or servetians , from michael servetus , as by the same de thou in his story , lib. . p. . began to be deserted , as too odious and grosse for this learned age , and by the ignorance of the orthodox divines , who saw not the admirable use of story in their polemical tractates , they have atchieved the senslesse and new name of arminians , when poor arminius himself took up his errors upon trust at the third or fourth hand , stealing that out of castellio , which he had borrowed from ochinus , the scholar of the spaniard servetus : and barnevelt himself in his apologie confesseth , that he had learned those points in germany many yeers before he knew arminius ; nay , as men extracted from base beginnings , and advanced to high honours , do commonly pretend by an adulterate and a false descent to noble ancestors : so these impudent fellows are not ashamed to father their forgeries on judicious luther himself , as if there were no other difference between them and the orthodox protestants , then was between luther and calvin ; whereas it appeared plainly , in the yeer . by the very confession of the papists themselves , that upon a strict inquiry then made , it was found , that the protestants dissented from the romanists in forty points of doctrine . but those of the helvetick and augustane confessions amongst themselves but in two , whereas if these new coiners do but daily increase their dangerous errors for the time to come , as they have done for the time past , since sebastian castellio's death , they will dissent as much from learned luther , as he did from the papists themselves . and how little coherence there was between luther and those anabaptists of his time , whom castellio followed , is apparently expressed in the very preface it self prefixed before his dialogues , and other his latin works , printed in the yeere . where the author of the said preface ( a stout anabaptist ) freely acknowledgeth , that martin luther , john calvin , and martin barrha , did all defend gods absolute and eternall decree , and the power of his grace , following therein st. augustine ; and falsly addeth , that a way is thereby opened to a secure and loose life : which inconvenience , saith the same prefacer , erasmus roterodamus , theodore bibliander , and sebastian castellio , fore-seeing and desiring to prevent , did oppose the said doctrine , and maintained free-will to be in man , or an ability in and from himself , without the assistance of gods grace , to do good . the pseudo-lutherans , or anabaptists in germany , that had even overspread the whole dominions of the elector of saxonie , before the enangelicall jubilee was there celebrated in the yeer . were within two yeers after , the direct instruments of ruining the gospel it self : for they mistake themselves ignorantly , or are wilfully blind in the passages of that time , who impute all the miseries that germany hath now for these eighteen yeers last past groaned under , to frederick the fifth , prince elector palatine , his accepting of the bohemian crown , in the yeere . in respect that the protestants of that kingdome , after the election of ferdinand of gratz , for the king thereof , in . finding that he was wholly swayed by the jesuites themselves , or his jesuited counsellors , and began to infringe the liberty of religion there established , they acquainted the emperor matthias therewith , during whose life , the said ferdinand was not to intermeddle with the affaires of that realme . but the emperor , whether hee feared that his said cousin of gratz should supplant him , as he had formerly done his own brother , rodolphus the second ; or whether out of immoderate love to him , i know not , neglected the bohemians , just petitions and romonstrances ; whereupon , in the yeer following , there being a great assembly of them in the chancerychamber , within the castle of prague , and some sudden alteration happening , they threw out three of the emperors counsellors at the windows , and though none of them were slain or maimed with the fall , yet the bohemians themselves took this outrage to be an offence so unpardonable , as they presently prepared themselves for an offensive and defensive war , elected thirty directors to govern the kingdome , and raised two armies to be in readinesse , the one under the earl of thurne , and the other under ernest , count of mansfield . the emperor also , and his cousin ferdinand , made great preparation for war , nominating the counts of dampetre and buequoi for the generalls , upon which there presently followed divers hot skirmishes , between the forces on both sides , the miserable inhabitants of bohemia proving already a lamentable prey to the licencious souldier . and now let any indifferent and impartiall man judge , what fault or error all this time , did the said prince elector palatine commit ; nay , on the contrary , the jesuite himself confesseth in his austrian laurel , pag. . that the said prince elector laboured by all means to have composed this difference in a treatable and amicable way by his letters and internuncio's , till seeing the emperors armies , notwithstanding all his intercession to have entred and wasted bohemia , their aime to be chiefly at the extirpation of religion ; and himself as the prime prince of the new union , to be obliged in honour and conscience to have a care of the euangelicall cause , hee was necessitated to joyn his armes to theirs , not refusing also the crown , being , for ought hee knew , most justly laid at his feet , after a generall and unanimous election : could he fore-see that any euangelicall prince should be so pseudo lutheranized , as to betray the whole body of the protestant religion , and the fundamentall liberties of the empire in germany to the antichristian adversary ? in all humane reason , had the elector of saxonie but looked on , and done nothing , much more had he but assisted the bohemians , professing the same gospel with himself , that fair branch of the third family in christendome had now flourished in those ancient regalities their ancestors enjoyed , and the church and empire had been as glorious and happy as now they are desolate and miserable . but god that decrees all most justly and wisely for his own glory , and the good of his children , will , i doubt not , by some means , though yet hidden , replant again the royall branches of this imperiall vine , as to the admiration of the whole christian world , both enemies and friends , he hath hitherto supported the royall root of those branches with patience and alacrity . sect. xix . as the vicious and atheisticall popish and popishly affected prelates and prophane christians hate and persecute the pious protestants more then they doe adulterers , swearers , perjurers , or any other notorious delinquents ; so the moderate and vertuous papists of both orders , abhorre their slaughters , and desire their peace and freedome . sir john de old-castle , in the time of henry the fifth of england , being convented before thomas arundel , archbishop of canterbury , and divers other lustfull and bloudy prelates ; whilest i was ( saith he ) a swearer , a rioter , and every way else vicious , you never reproved me or questioned me , but since i have imbraced this despised doctrine of wicklesfe , which hath taught me how to conquer my sinnes , and to lead a godly and an honest life , now you are enraged against me with malice , and seek my destruction . the same true observation was made by annas burgus , that brave senator of paris in the yeare . under henry the second of france ; that there were many adulteries , perjuries , oaths , and other infamous offences , daily committed , and already punishable by the lawes , and yet such as were guilty of all or any of those crimes were countenanced and advanced ; but against the protestants all cruelty was practised , who were guilty of no other offence , but of imbracing the truth of the gospel revealed unto them by the spirit and word of god , and of discovering by the same light , the horrible vices and errors of the popish power , that so there might follow an emendation . to this purpose also tended that christian advice which a person of noble extraction david hamilton gave to his cousin james , earle of arran , then regent of scotland , in the yeare . when cardinall beton would have perswaded and drawn him to have joyned with himselfe in the persecution and slaughter of the godly in that kingdome . i cannot but wonder , saith he , that you should give up the innocent servants of god himself , against whom no crime is objected , but the preaching of the gospel , into the hands and power of men most infamous for lust , cruelty , and all other wickednesse , when in the meane time those very enemies of the truth themselves cannot deny , but that the lives of such as professe this doctrine they hate , are full of integrity and vertue . and therefore , although the prophane and bloudy prelates could never be drawn to pitie gods children , much lesse to love them for their piety and innocency , being therein more inhumane then divers of the heathen emperours themselves , who upon information of the vertuous and harmlesse deportments of the christians by their governours of provinces under them , did cause their persecutions to be slackned and ceased . yet have divers princes and other moderate pontificians in the fore-going age , been moved by the upright and honest lives of gods children , to further their libertie of conscience , and to abhorre the cruelties of their fellow-romanists practised upon them . maximilian the emperour , sonne of ferdinand the second , and francis the first , the french king , were hence drawn to permit unto their own subjects freedome of conscience : the earles of egmont and horne , ( though zealous papists ) laboured with the dutchesse of parma , that the low-countrey protestants might be free from fines , imprisonments , and all other persecutions in respect of religion . under francis the second , the french king , in the yeare . by the elaborate and learned speeches of charles marillack archbishop of vienna , and john de mon●●●e bishop of valence freely pronounced before the king himselfe , in behalfe of the french protestants , all persecution against them was for a time remitted ; the said bishop amongst other particulars , not fearing to affirm plainly , that a great increase of the sectaries did proceed from the ignorance and evill lives of the bishops , who having cast away the cares of their flocks , had for many yeares studied to inhaunce their fines and rents , and to live deliciously and loosly ; so as sometimes there were seene fortie of them at once together mouldering and wasting themselves in paris in luxury and idlenesse : the care of their churches being in the meane time delegated over to young and ignorant fellowes ; and so the bishops themselves becoming blind and uselesse , the parish priest also following the example of their diocesans , were onely carefull to spoile and vex the people for their tythes , and wholly unskilfull and negligent in preaching to them ; and that therefore it was no wonder , though divers of the nobilitie , as well as of the common people , did readily hearken to new opinions and doctrines . the same counsell , that the conscience ought not to be forced , nor any to be persecuted for religion meerly , did michael hospitalius chancellor of france , give unto charles the ninth , the same yeare upon his new succession to the crown after the decease of the said francis his brother ; and paulus foxius to henry the third , in the yeare . very copiously , and most eloquently , couched in two severall orations , inserted at large by monsieur de thou , in his unparallel'd history in their due places , who was himselfe nineteen yeares old when that horrible massacre was committed in paris , in the yeare . on saint bartholomenes day , which fell out that yeare on the lords day , and did in his very soule abhorre the crueltie and savagenesse thereof , when in his passage through the streets to mattins that morning , he encountred with divers villaines , dragging along the dead body of hierome grolote , late the governour of orleance , all weltring with gastly wounds in his own bloud ; at which sight his heart relenting , and mourning inwardly , not daring to shed teares publickly , he hastened home to the house of christopher de thou his father , at that time the chief president of the court of parliament at paris , there freely to deplore and execrate that heathenish butchery ; as did also the said christopher his father . vidus faber pibracius , john merviller , belieureu , all eminent men , with all the judicious and morally vertuous papists in the citie , who christianly hid up , and so preserved many protestants secretly in their houses from a wretchlesse massacring ; nay , arman guntald the old marshall biron ( father of charles duke of biron , that was beheaded in henry the fourths time ) when the deputies of rochel repaired unto him some few weeks after that bloudy execution , to treat of a peaceable accommodation of their affaires with him , he shed many teares in their presence , upon his execrating the authors of that cruelty , and acknowledged it the great blessing of god upon him , that he neither knew of it , nor had any hand in it . at the city of lions also , where the inhumanity of the murtherers almost equalled that of paris , mandelot the governour there , did his best to have prevented it , and in his heart , with many other grave and sober citizens of the romish religion , utterly detested it . and when the slaughtered bodies were tumbled into the river rosne , and carried down with the stream to tornou , valence , vienne , and burg , contiguous to the same river , the papists generally detested the cruelty . and at arles , where for want of springs and ponds , they had most use of that river-water ; they so much abhorred that butchery , as they would neither drink thereof , nor yet eat any of the fish taken therein , for divers dayes after ; and generally , in all provence , those of the romish religion drew out the mangled bodies out of the water , and with great humanity interred them . monsieur carragie , a noble gentleman the governour of the great city of robin in normandy , did likewise oppose the massacres there to the utmost of his power , as did also james benedict lagabaston the prime senator of burdeaux , who thereby became himself in danger to have been slain by those seditious varlets , who had been at first stirred up to commit those murthers by the wicked sermons of a lustfull jesuite , named enimund auger . claudus , earle of tende , a descendent of the illustrious house of savoy , governour of provence , monsieur de gordes , governour of daulphinie , monsieur sauteran , governour of auvergne , and francis duke of memorancie , particularly and absolutely refused to suffer any massacres to be committed in such places as were under their severall government ; so as the rochellers in their declaration set out the same yeer , do acknowledge and confesse , that all such rom mists , who had but any humanity left in them , did in their hearts abhor , and with their mouths detest those hellish outrages and cruelties . and it well appeared , what base varlets they generally were in most places , who were the executioners of those villanies , because their religion consisted chiefly in robbing and spoiling the protestants houses , suffering many of them in the mean time beyond their cruell resolutions to escape safely away . nay , whereas the furious people of paris already inraged with a blinde zeale , came to a certain white thorne-tree that blossomed the day of the massacre in st. innocents churchyard , in that city , as if god by a miracle had approved their barbarous and sanguinary action ; the more judicious papists , conceived this to have happened by powring of hot water upon the root of that tree , or by some other secret imposture ; or if it were a true miracle , then the protestants alledged , that it might much more justly be interpreted to the advantage of the protestant church then of their own : that first the place where the tree grew , being dedicated to the memory of innocents , argued the innocency of those who were martyred ; and that as the same tree at that season of the yeere , being in august , though it shewed life , yet could not have blossomed without a miracle : so the protestant church and religion in france , which seemed by this blow to be utterly extinct and ruined , should again revive , blossome forth and flourish , by the miracalous power of god , in as great splendor and beauty , as over it had done formerly ; which the event and issue notwithstanding all the great processions and high masses of pope gregory the thirteenth and his conclave at rome , did accordingly verifie . sect. xx . how shall these sober minded and moderate papists rise up in judgement at the last day against all loose , ignorant and prophane protestants of both orders , who for the smallest offences and for the very tendernesse of conscience it self , vex , molest , cite , sue , imprison , fine , suspend , deprive , and utterly undo their innocent , godly and peaceable fellow christians ? for if it be neither warranted by the practice of the primitive church , nor consonant to reason , policie , or the property of the true church , to kill an heretique by a long and noysome imprisonment , or to adjudge and put him to a violent death . if persecution for conscience sake be accounted , and that justyl , a brand of the antichristian church , and that luther and his followers had even necessary cause in the yeer . in that respect only to depart out of the romish babylon , as from a malignant synagogue ; how is it possible that protestant prelates should persecute any at all with imprisonment and despoiling them of their goods , though convicted of schisme it self , but much more such sober and innocent christians , who by their own confession hold nothing in matter of doctrine contrary to the truth , live inoffensively and vertuously in respect of their conversation , and are ready in all humility to submit to any particulars in matters supposed to be indifferent , which they shall be convinced out of gods word to be so ? it is confessed on all hands , that it is a most dangerous sin to do any thing , yea , a lawfull act , against the dictate and perswasion of conscience ; and shall pious christians in all other respects , for this alone be persecuted , and followed with greater violence , then adulterers , swearers , or fornicators themselves ? the authority and glory of a prince had been as fully extended in removing those particulars which made the breach , as in retaining them , it being acknowledged on all hands , that the removall of them is , and was alwayes as lawfull as the retention of them ; but if the wisdome of any church conceive it self upon great and sound motives rather obliged to retain them , and to adde new burthens rather then to abolish or change the old ; yet doubtlesse withall some course may be considered of , how those who in all main and fundamentall truths are the true servants of god , the humble and obedient children of the church , and of innocent and vertuous lives , might in the mean time enjoy the ordinances of god in peace and quiet : for doubtlesse , if one protestant may lawfully vex , cite , fine , suspend , deprive , excommunicate , and imprison another ( which in some cases necessitates a lingring death ) for things accounted by themselves no way essentiall to gods worship normans salvation : then is all we have said against the romists synagogue of no validity at all ; nay , there being no magis and minus in persecution , it will follow necessarily , that for the same causes one protestant may as well put to death another , as imprison him ; and so samaria shall of necessity justifie her sister sodome . that the supreme magistrate in things lawfull ought to be obeyed for conscience sake , is a certain truth : but yet it is too apparent that such as are more violent for these lesser matters , so to ravage and trample on the weaker and more humble christians , by pressing obedience to the magistrate , are commonly themselves the most outrageously disobedient ; for though they seeme most eager to obey him in these formall and outward commands , yet where the commands of god himself and the magistrates meet together , forbidding adultery , fornication , swearing , blaspheming , unlawfull gaming , starving of souls , maintaining erroneous doctrines , and divers other horrible and atheisticall offences ; here neither god nor prince , law nor gospel , heaven nor hell , can restrain their lustful practices or scandalous lives . did cardinall sadolet himself intercede with francis the first the grandfather , and the arcbishop of vienne , and bishop of valence , with francis the second , the grandchilde , two of the french kings , for the protestants of their times , whom yet they accounted heretiques ; and is it possible any protestant prelate or divine , should stir up any protestant prince or state to ruine their protestant-fellow-ministers , and other christians , because they cannot submit to such particulars , as in themselves can no way hinder or impeach the unity of faith , nor could breake ( if gods glory were only aimed at ) the bond of love ? the apostle paul having left the true church that incomparable catholike rule ; that the stronger christians should beare with the weaker , and that the weaker christians should not condemn the stronger . sect. xxi . there were in all ages , even in the first and purest times , confessions set out by the primitive christians , to be a guide and a rule for all conditions to walk by : and when the nicene creed was penned by the learned fathers of that councell , it was all that was required of any to be publikly confessed , that had been either accused or suspected of heresie . the protestants in all ages , when they were questioned , ( and especially since the yeere . that the differences about religion have even filled europe with the sharp disputes of the sword and pen ) have not only offered to do whatsoever the ancient fathers required as an act sufficient to cleare and acquit such as were in their times suspected of heresie , but further to put their cause to the triall of the scriptures , the best and surest rule ; nay , to admit the decrees of the first generall councels , and the united tenets of the orthodox fathers for the first five hundred yeers . but the romish synogogue degenerating , first in manners , and then in doctrine ; first introducing innumerable trinkets and ceremonies , to pester gods publique worship , and afterwards severall idolatries , absolutely to kill and poison it , could not satisfie themselves with pressing upon the protestants the confession of those truths they yet maintain'd an i held ; but that not a grain of corn might remain in their great heap of chaffe , nor one true professor be hidden amongst the multitude , they invented four manner of unchristian and tyrannicall courses , whereby to insnare and illaqueate not only the most innocent , but even the most prudent and sagacious man alive . first , they proceeded against any person they suspected , without accuser , witnesse , or proofe , and fettered his eares with so many questions to be answered unto upon oath , and with so many severall examinations at severall times , that at last , as john de monluce , bishop of valence , well observed of the spanish inquisition , in the yeer . that it was decipula ad vexandos bonos & illa● queandas conscientias : though hee came into their clutches unjustly suspected , yet he was sure never to escape their griping talons justly acquitted . a second invention was to adde many new matters to be confessed as matters of faith , which were before left as matters of liberty and fact , either to hold or not to hold ; and in this particular did that fatall conventicle of trent so blasphemously transcend the bounds of all sobriety , as to adde twelve new articles of faith to the ancient creed , to be believed upon pain of damnation ; and to this they commonly adjoyned , as a slip or branch of it , adjuration of all former truths , or at least a recantation . miserable experience hath taught the lutherans and pseudo-lutheran , in germany , the tyrannie of the romanists in this particular , who having assisted them to ruine those godly protestants in the empire , of the most sound and orthodox helvetick or french confessions , did , as a reward of their treacherie , finde them more implacable against them , inforcing upon them a most dangerous and blasphemous abjuration , then against the others . these two former wayes of inquisition went yet no further then the tongue , but the next that followed included the hands also , and compelled subscription to many false blasphemies , and dangerous heresies . thus the lutherans of saxonie desiring to root out all the godly ministers amongst them of the purer confessions , would have them subscribe to those two portentuous and monstrous errors , of consubstantiation and ubiquity . and it was a notable machiavilian policy of charles the ninth of france , who having enforced the consciences of the king of navar , and prince of conde , in the yeer . by the cruell murther of divers in their sight , and by threatning death to themselves , to cause them to write to pope gregorie the thirteenth , by their letters under their own hands , that both their conversion to popery , and abjuration of the truth , had been gratefull and voluntary . but the fourth and last invention is a down-right and never failing way , either of discovering the godly , or of shipwracking their consciences , being one of those sins divines call peccata vastantia conscientiam , and that is their enforcing them to adore their severall idolls , by bowing to and towards their hee-saints and shee-saints , altars , reliques , crucisixes , and their great moloch of the masse . this skill they learnt from the heathens themselves , who to avoid multiplicitie of interrogations , with the first holy and primitive christians , who abhorred the placing of images in their publique temples and oratories ; they asked them in a few words , will you sacrifice to the image ? charles the ninth of france never demanded of henry de clermont prince of conde , whether he would turne papist ; but , will you goe , ( said he ) to masse ? he knew raw flesh to be harder for a true protestant to digest , then all the other parts of popery . and doubtless , he that will adore and bow unto or towards an image , the sacrament , an altar , a communion table , or any other creature , where the bowing is not meerly civill , will never stumble at any other part or point of popery , but may safely passe to rome , or rhemes . oh that the papists could but see their own vanity in bowing to and adoring the wafer cake as god! for they confesse it is not transsubstantiated into christs flesh , unlesse the priest that consecrate intend to turne and change it . and what then if the priest be so ignorant , as many be , that he know not the words at which his quu or turne is come by his imagination onely to worke a miracle ? what if his minde be roving about his necessary affaires , or more unnecessarie and vainer thoughts , usuall with them that reade one particular often over , and so inadvertently he forget to joyne his intention to the words of consecration ? doubtless , these cases and divers besides , might be instanced ; in which the priest hath often and doth daily faile to create his saviour ( blasphemy i confesse positively to affirme ) for want of meere advertency and premeditation within the rules of the romish synagogue it selfe . and then what follows , but formall and materiall idolatry , by their owne confessions , when they adore it ? so as should the papists themselves see a protestant prelate or minister bowing to and adoring the elements of bread and wine in the sacrament of the lords supper , before or after consecration , he could not but account him a poishly affected priest belonging to his owne church , or an absolute idolater ; for in the th article of religion , published by the church of england , agreeing expresly with the helvetick and french confessions , it is plainly let downe ; that transubstantiation or any change of the substance of bread and wine , is repugnant to the plaine words of the scripture , overthroweth the nature of the sacrament , and hath given occasion to many superstitions ; that the body of christ is given , taken , and eaten in the supper of the lord onely after an heavenly and spirituall manner ; and that the meane whereby the body of christ is received and eaten in the supper is faith ; and that the sacrament was not by christs ordinance reserved , carried about , lifted up , or worshipped ; so the article of the church of england . when therefore any papist shall see his masse celebrated by any english divine , with elevation and adoration , or bowing to and towards it , both gestures being condemned by the doctrine of that church , he must either within , and by the rules of his own church give him up for an adaquate idolater , in giving adoration to the substances of bread and wine , which action the romanists abhorre and condemne , or else in charitie suppose howsoever in outward shew he seem an heretick , yet in truth he is a good catholick ; and did intend in and by the words of consecration to make his saviour ; and so supposing his body to be really there before him , doth adore and bow to it . the lutherans condemne the popish transubstantiation ; the jesuites deride the lutherans consubstantiation and ubiquitie , and both justly . but should they heare of any subtle wittall , that hath in theso dayes found out a third and more sublime invention out of the bush that the man in the moone carries at his back , and can finde christs body in the sacrament as really and naturally as it was in the virgins wombe ; but yet will not say , he is bodily there either con , sub , or trans , they would most justly hisse him out of their churches and schooles . doubtlesse , the popish transubstantiation is of the three the most rationall and profound error , because that being accompanied with a supposed miracle , and may be at any time excused by the inadvertent default of the priest , admits the losse opposition . and i have often wondred why some of that active rabble could not as well and as secretly on the sudden have supposited true flesh instead of the hostia , as they have by an insensible legerdemaine sprinkled pure and lively bloud from a lancinated singer upon the wafer cake it selfe . certainly , there is no truth in scripture more plainly set down then that doctrine of the church of england , and of the more orthodox reformed churches , in which they maintaine and teach , that christs body is ascended into heaven , and there remaineth as visibly and circumscriptively as it did upon earth before it ascended , that it is onely present given and taken in the sacrament , after an heavenly and spirituall manner , and that to worship it , or make it a sacrifice , are blasphemous and dangerous deceits , from all which it will undoubtedly and necessarily follow , that christs body is no more present at the sacrament really and carnally after the words of consecration , then it was present with the bread before it was brought into the church , or with that which is left after the administration of the sacrament ended , and is carried againe out of the church , where also it may as lawfully be adored , as at any time during the holy administration it selfe , each adoration being grosse idolatry . were the ignorantest men and silliest women able in queene maries dayes to assert this truth , even by dispute against those bloudy bishops and idolatrous priests , that would have obtruded christs reall presence in the sacrament , and their blasphemous sacrifice of the masse upon them , and after to die for it ; and shall wee not thinke thousands will be now ready also in all humilitie and patience to lay downe their lives for the same truth ? how dangerous in all ages this idolatrous adoration or bowing to images , altars , the hostia , reliques , and such other trumpery , hath been to the very moderate papists themselves , appeares by a pretty relation in the history of learned de thou ; that francis the second in the yeare . being perswaded by the cardinall of lorraine , and some others of his faction , that there was no way to discover and irretiate the protestants like that of their images , did cause them to be erected and set up with candles burning before them in severall streets and eminent places of paris , to which there assembled divers tankard-bearers , scullions , and other such like of the dregs and scumme of the people , who to the shame of the priests and all church-discipline , prophanely chanted and sang before them : and when any passed by , were he papist or protestant , if he did not presently deliver them money towards the maintenance of those tapers , and adore the idoll , they fell upon him ; and not contented to make him tast of their fists and handy-blowes , or to throw him into the dirt , and trample on him , did after all those grosse abuses carry him to prison , there to be further questioned ; many sober papists having hast of businesse , not seeing the images , or otherwise not regarding the disorderly carroling of such a company of varlets , were by them basely assaulted , beaten , and spoiled , to the great distaste , and open repining of the best and discreetest citizens , though otherwaies truly caec-obedient and zealous romanists . sect. xxii . yet must we not think that heresie or heretiques ought so to be indulged , as thereby to be confirmed , and made more pertinacious in their heresies . they ought to be instructed , reproved , and discountenanced , and if they prove irrecoverably obstinate , exiled . wee see god himself commanded the jewes to put an idolater and a blasphemer to death ; and though i do not conceive that to be an evangelicall precept , but onely a judiciall law , proper and peculiar to that people and church , yet doubtlesse it may thence by the rule of analogie be concluded , that where idolatry and heresie are mixed together , as amongst papists and montanists or altar-adorers , or where blasphemy and heresie meet in one , as amongst the arrians , pelagians , or anabaptists , the followers of sebastian castellio , and james arminius , there a more severe course may be warrantably practised to stop the dispersing of that poyson , then for the suppressing of any other heretiques , who are not guilty of those two abominations , but onely hold some lesser errours . incomparable monsieur de thou , saith in the preface before his history , dedicated to henry the great of france , that exile or banishment was the first and greatest punishment that ever the ancient church inflicted upon heretiques , ( which on all sides is acknowledged to have been a true church ) as wee see in the banishment of the manichees , under those two pious emperors , theodosius & valentinian ; and in the exilement of divers kinds of heretiques under constantine and marcianus : but when men have joyned , either open rebellion and treason , or proditorious positions to their religion , as the papists , or have maintained anarchicall theses as a part of their doctrine , condemning monarchie , magistracie , and all civill government , as the anabaptists : in these cases , although they did absolutely defend dogmaticall and fundamentall errors , yet were their exilement or a greater punishment justly inflicted on them , because the case is now altered from matter of conscience to matter of offence & crime . had the protestants been but once guilty of such an unmatched villanie , as the powder-plot was , in any part of the world where they are tolerated , they had doubtlesse been for ever rooted out from thence ; for though some desperate romanists only were ingaged in the execution , yet in the generall , questionlesse , all the recusants of england knew , that a great action was in hand , against church and state ; and that their romish synagogue was to be erected in great britain , upon the ruines of them both : and for the prosperity of it , as henry garnet himself confessed , they all prayed . nay , when divers english papists , admonished by the guilt of their own conscience , fled upon the discovery thereof into france , and were kindly received there by the governour of callis , and he comforting them , in respect they had left their countrey , estates and friends ; no , saith one of them to him again , wee grieve not at all for those losses , but that so brave and excellent an action ( meaning the powder-treason ) had no better successe . at which answer , the said governour was so extremely incensed ( as hee often after himself related to the same de thou , who delivers the story ) that hee verily thought to have precipitated the varlet headlong into the sea . and as for their romish doctrines , manifestly tending to treason , conspiracy and rebellion , they were so exactly collected together into one bo ly by learned bishop morton , and published in the yeere . a little after the discovery of that treason , as wee shall need a great deal of charity to believe they can be good subjects in and under any protestant prince or state . neither do the anabaptists come much short of the papists in their dangerous tenets or practices , although they exactly imitate their old master pelagius in one particular , which vossius himselfe confesseth of him , teaching many of their desperate doctrines , as he did , privately , which yet they conceale and suppresse in their published tractates , which have given so many fatall wounds to the true church of god in this and the last preceding age ; for the proofe whereof , wee shall need to produce no other witnesses then those two sincere and impartiall historians , john sleidane , and the same monsieur de thou , from whom wee may learne , that after melchior hofman had broached his wicked tenets in germany , about the yeere . and with his disciples , thomas muncer , bernard rotman , and john leyden had assumed to themselves the name of anabaptists , and drawn many of the baser sort after them , whom they perswaded not to suffer any of noble blood to remain ; and that there could be no other lawfull magistrate , but one of their sect : they easily drew them to take armes , and possessing themselves of the city of munster in westphalia , had like to have proved the utter ruine of it , had it not been delivered by the armes of some of the germane princes , after which followed the execution of divers of those rebels . after these men succeeded as chiefe propagators of their errours , john cerdo , hanged at brussels , michael servetus the spaniard burnt at geneva , and cornelius apelman executed at vtrecht in the yeare . all three of them , though guiltie of divers grosse heresies , yet were condemned and put to death for blasphemie , and other notorious crimes . john williams their successor , finding their treasonable and anarchicall positions to afford them no safety in any well governed monarchie or republique , got him to ruremund , in the dutchie of guelders , and there having drawn to his partie some three hundred varlets and mean fellowes , hee told them no goods could rightly appertain to any man but of their own sect , and therefore assured them , whatsoever they could get by pillaging and robbery , was a lawfull gain : by which means many horrible and grievous thefts and spoiles were committed in guelderland , and in the dutchie of cleve adjoyning . the said williams also being taken , was for his many abominable offences and villanies burnt at buslaken in the dutchie of juliers , yet died so courageously , like servetus his fellow anabaptist , as that their sect was exceedingly confirmed and increased thereby ; so as had not their other portentous crimes justly necessitated their capitall punishment , it had been much better for the true church of god , their lives had been spared : for whereas before ignorant men had for the most part presidented their church and kingdom , ( for their chief prophets commonly governed all the rest after their own wills ) these mens sufferings drew on , as may be easily gathered , theodore bibliander and sebastian castellio , to give up their names to the maintenance of the same blasphemies , who cunningly defended only in their publique writing those points which pelagius had formerly broached , whom arminius , vorstius , and the other anabaptists of the nether germany have since followed ; but for those dangerous and unsafe doctrines of condemning magistracy , extirpating nobility , and permitting robberies , howsoever they may still in private teach and adhere to them , and would , perhaps , if they could once make the stronger partie in any state , soon enough practise them , yet they have most politickly omitted , not onely the maintenance , but the very mention of them also , in the said published works and tractates . thus also the papists themselves , upon occasion , being pressed with any of their seditious tenets , will deny them ; as peter cotton the jesuite did their allowing of the murther of kings after henry the fourth of france was stabbed by that wicked jesuited varlet , ravaillac ; and henry garnet , at his execution protested , that he ever abhorred the gunpowder-plot . the pelagians , in the time of the ancient britaines were the undoubted instruments of the ruine of england , then called britaine , of murthering constantine the father and constans the son , both successive kings there , and of setting the royall crown upon the head of vortigern , duke of cornwall , a pelagianized traytor against his soveraign , who in lieu thereof to gratifie them , soon filled up , as may be probably collected , the bishops seas , to which neither baronies nor sericality were then , nor for five hundred yeares after annexed , with hereticall and lazie droanes , who had well-neere ruined the true church of god in those dayes . all the world may know what warning king james of england , that learned prince , gave to the united states of the netherlands , by his published works upon the death of the anabaptist arminius , and succession of that blasphemous vorstius in his roome and chaire at layden , that if they did not in time look to the suppression of those blasphemous heretiques , they would in the end prove the ruine of their church and state . god of his infinit mercy grant that they may never be able to bring desolation or subversion to them ; nor to any other church , kingdome , or state of christendome , where the gospel and the truth are established , by the increasing of their numbers and powers to an excessive and formidable proportion . sect. xxiii . we have seen the greatest and uttermost punishment that the primitive church thought fit to be inflicted on the heretiques of those times was exilement , in which case they had alwayes a competent time allowed to provide conveniences before they receded , safe conduct for their departure , and a full power given them , either to retain their praediall and fixed estates they left , and to receive by their deputed agents the yeerly revenues of them , or else sell them . and if wee do seriously peruse the histories of later times , we shall finde the cruellest tygres , and most wolvish prelates that ever miscarried the affaires of any kingdome or state since the yeare . never to have grown to that senslesse and belluine height of malice against the godly , as neither to suffer them to enjoy their liberty and quiet of their consciences at home , nor yet peaceably and innocently to leave their deare and native countrey , and to plant themselves in such parts of the world as they may enjoy their inward peace without offence or scandall to any . philip the second of spain , who was one of the most prodigious offenders against god , in his time , having vitiated women of the noblest rank , violated contracts of the deepest nature , murthered his eldest son , and third wife , unjustly detained the kingdome of navarre , broken his oath with arragon , naples , and the netherlands , and the most resolved and premeditated persecutor of christendome , being wholly actuated & precipitated to it by nicholas perenot , cardinall of granvellan , and the bloody inquisitors , yet in the yeer , . he set out a publick declaration touching all the inhabitants of the netherlands , that it should be lawfull for any that would not embrace the rom m religion , to depart from thence whither soever they would , and to sell their estates , or else to . retain them , and to receive the profits of them : and not many yeers after , he gave liberty also to the very mahometan moores in spain , amounting to divers thousands , to depart freely thence , into any province of africa , there to enjoy freedome from the bloody inquisitors , and with his own shipping conveyed many of them safe into france , through which , by the graclous permission of henry the great , they had safe and free passage . charles the ninth also , the french king , did by his agents earnestly sollicite lewes de clermont , prince of conde , and gaspar de colignie , earle of cistillion , admirall of that kingdome , being the chief commanders and directors of the protestants affaires , to depart the kingdome , with the rest of the religion ; and that they might begin a plantation in the island of florida in america , hee not only gave leave to the first expedition , which was undertaken by john ribald , in the yeer . but also , at the same admirals intreaty , did contribute very largely himself to the second navigation , which was entred upon , not long after the first , by renate laudonere , and divers other protestants . but it pleased god , that this fair occasion , not only of enlarging the french empire , but also of planting a blessed church amongst those heathen people , was in the very bloome and infancy prevented and brought to nothing by the precipitation of luidonere himself , and by those factious romanists about the king , who occasioned new civill wars and tumults in the realme . after the horrible and inhumane massacre of paris , in the yeer . which was partly resolved upon , because the protestants would not upon any terms remove out of france , and so desert and leave their deare and native countrey : charles duke of loraine intending to take that occasion , to extirpate the true religion out of his own dominions , which he might have done by their slaughters , yet gave them liberty to depart whithersoever they would in safety , and full time to sell and dispose of their goods and estates . nay queen mary of england , whose bloody persecutions shall make her raign infamous to the worlds end , yet in her first yeer expressed so much mercy , as having publikely declared , that she meant to restore the romish religion ; shee further permitted to all her subjects that would not professe the same , free liberty to depart out of her kingdome ; by which the lives and ravagings of many hundreds were saved , and amongst them divers of the clergie ; for the first sensible persecution began then in st. johns colledge in cambridge , where the idolatrous bowing to the masse and altar , being wickedly practised and pressed , divers immediatly left the same colledge thereupon . now if the popish prelates of those times , who accounted the protestants arch-heretiques , and mortally hated them , did yet perswade the kings and princes they served , and too often misadvised , to permit the protestants freedome of departure , with liberty and time to sell their goods and estates ; is it possible that there should live in and under any protestant church , such inveterately hating prelates , against the weaker and humbler christians , who dissent from them , as themselves pretend , only in matters of form and order , arbitrary to be abolished or retained by the supreme magistrate , as neither to suffer them to live quietly at home without vexation , suites , fines , suspension , deprivation , and imprisonment , which in many cases occasioneth their immature deaths , nor yet suffer them to depart quietly , to plant a church amongst the very heathens themselves , to the honour of god , and the inlargement of their soveraignes empire and profit ? is it possible that so many miles distance should not abate and asswage the very malice of rome it self against them ? were their departure like that of the fugitive romanists a few yeers since , to joyn with the publike enemies of the kingdome , to invade it , and to be more forward to subdue it to a cruell and barbarous nation , as they were in eighty eight , then the adversaries themselves , then might there be some colourable reason to use all extremity and cruelty against them for their ruine and extirpation ; but when their hearts and soules breath forth nothing but loyaltie and innocencie , the throne and kingdome fare the better for their prayers and humiliations , and the worst they desire , is but the quiet of their own consciences ; how is it possible they should be so prodigiously hated of any , that would but pretend truly to love the gospel , and heartily to vote the flourishing of it ? certainly it is impossible they should be so transported with barbarous rage , as some of the popes have been , who rather desired to see the ruine of those innocent christians , then of the very turks and mahometans , unlesse they will yeeld themselves to be as deeply toxicated with the dregs of that romish cup as the jesuites are , who in the yeere . began to preach and teach publikely , that it was a more acceptable work to god , for christian princes to root out and persecute all sectaries and schismatikes amongst themselves , then for them to joyn their forces against the turks and infidels ; a doctrine , saith monsieur de thou , ( one of their own historians ) contrary to all christian pietie and mansuetude , who with the rest of the sober and moderate romanists , by their charitable and advised censures , given of the strictest and most tender conscienced christians , ( notwithstanding they most abhor any the least intermixtures and additions in gods worship , which have been introduced by the papists ) shall at the last day rise up in judgement against the invectives of many seeming protestants , of both orders , against the same persons , endeavouring thereby to prepossesse the eares and fascinate the judgements of the greatest princes , that so they may obtain license and power under them , utterly to ruine and destroy their humble and pious fellow-christians , who are notwithstanding permitted quietly and safely to enjoy the publike liberty of their conscience in those kingdomes and states where the romish religion it self flourisheth . sect. xxiv . under henry the fourth , the late great and victorious french king , the major part of the papists of that kingdome continued in a most obstinate and furious war against him , during the first four yeers of his raigne , calling into their succours the spaniards the sworn enemies of that crown and state , and yet he offered them , not only to permit all his romanized subjects the publike exercise of their religion , but also to continue it in all places in the same forme and freedome as it had been used at the time of the murther of henry the third his predecessor , by a jesuited assassinate . and further implored his own subjects , not to endeavour to force him to the change of his religion , which he knew to be the truth , being a cruelty hee desired not to practise upon the meanest of them . the protestants will yeeld up their religion as false and wicked , if ever such an example can be produced against them , where they had libertie of conscience sincerely afforded them , and yet took up armes against their lawfull soveraign . but those unreasonable french papists , being true limbs of the romish synagogue , whose faith was then faction , and whose religion was then rebellion , would embrace no conditions of peace , no offers of pacification from their own undoubtedly lawfull and warlike king , as long as he continued in the open profession of that truth , in which he had been educated under joan d'albret , hereditary queen of navarre , his royall and godly mother ; who also upon her death-bed had expresly charged him never to recede from it . this brave prince seeing nothing but an utter ruine threatened to his kingdome of france , either by cantonizing it into provinces , or setting a forainer on the throne , ( which charles lorainer duke of maine had out of some ambitious and self-respects of his own , a while opposed and prevented ) in the yeer . submitted himself to a publike recidivation , which though it brought on an outward peace to that realme , yet was the king himself never freed from continuall treasons and conspiracies , hatched against him in the dens and nests of the jesuites , till at the last he perished under one of them to the irreparable losse , not only of france , but likewise of all christendome . neither did the papists cease to vilifie his very act of reconciling himself to their church , saying , as monsieur de thou himself confesseth , that either his conversion was fained , as it had been before in the yeer . and that a false catholike would do more hurt in their church then a true heretique , or else that he loved the crown of france better then he did the kingdome of heaven , that to gain that without any inward convincement , would turn from one religion to another . sect. xxv . after this martiall prince had deserted the protestant religion to the great astonishment and excessive griefe of all the professors of the gospel , both at home and abroad ; what did his french subjects of the helvetick confession instantly rebell against him , and deny him due and lawfull obedience , as his popish subjects had done before ? nothing lesse ; but all the disobedience they shewed to him , or expressed towards him , consisted in humble supplications and remonstrances , that they might still enjoy the publique libertie of their consciences ; and he as graciously yeelded to their just and christian petitions ; and all the time he raigned , never forgat their cause or prayers , or suffered any of his bloudy prelates , or jesuited counsellors , to molest , vex , cite , fine , suspend , deprive , or imprison any of them , and much lesse to butcher them , or draw bloud from them ; because he knew every one of those acts are essentially true and down-right persecution , as well as shedding their blouds ; onely there is a graduall difference in the martyrdomes of the sufferers as well as in the cruelty of the destroyers . as strange was the example of henry the eight of england , who led by the advice of some of his sycophanticall popish prelates , thought to have established the romish religion , without admitting the influence of the papacy , whose unerring spirit is to that synagogue like the soule to the body , or the sunne to the firmament . but he soone saw his error , and would doubtless , had he lived , have made that integrall and saving reformation , which his royall sonne so piously finished ; for he himselfe and his new popery , were more abhorred by the bishop of rome , and his vassalls , as a monstrous and inconsistent church , then the princes of germanie themselves , who had made a rationall and intire defection from that man of sonne . for the pope and his conclave employed cardinall poole ( henry the eighths neare kinsman ) as their ambassadour to charles the fifth the emperour , to exhort and perswade him instantly to invade the king of englands dominion , rather then to make warre against the turke himselfe . and the reason why the pope was so vehement in his prosecution against that king , doth palpably and fully appeare from the very words ensuing of the decree of pope boniface the eighth , in his extravagants set forth by himselfe in the eighth yeare of his papacy , about the yeare . subesse romano pontifici ( saith he ) omni humanae creaturae declaramus , dicimus , definimus , & pronunciamus omnino esse de necessitate salut is : we declare , define , and pronounce , that it is necessary for every one that is to be saved , to be subject to the pope of rome . the same doctrine doth the bull of pope pius the fifth , bearing date there in the yeare . & the romish catechisme set out a little after , doth maintain and confirme in the tenth , eleventh , and twelfth sections thereof , in their exposition of the twentieth article of their new creed , ( to which creed their prelates and other ecclesiasticks are compelled to sweare , that they hold it to be the true catholick faith ) it being strongly disputed for also by suarez in his first booke and twelfth chapter against the lutherans , by gregorie de valentia in his analysis , lib. . cap. . and by bellarmine in his third booke and fifth chapter of the church militant ; that though any prince , prelate , priest , state , or church , should receive all the other parts of the romish faith & religion , abolishing the doctrine and discipline of the protestants , and should onely deny the popes supremacy and subjection to him , yet they should still remaine damnable and wicked hereticks ; so as the light of the sunne is not more cleare then that the pope in this one particular imitates god himselfe , hating more a linsey-woolsey mungrell halting popish protestant , then a true and zealous one . blessed therefore are those monarchs , princes , and states , who preserve the evangelick truth , without the least intermixtures of false doctrine and pontificall additions ; for to halt between light and darknesse , and to intermix idolatrous actions , or popish errors , with saving truths , will necessarily draw on the ruine of the godly , and the hatred of the papacy , and bring downe gods judgements as causally as an absolute , entire , and plenary defection and recidivation . and then if the popes headship be once admitted , a volume would not suffice , how not onely every proud prelate , but even every popish priest ; might trample on the soveraignes crowne and dignitie , murther their fellow-subjects , and be guilty of a thousand other villanies , without dreading or regarding the punishment of the temporall sword . sect. xxvi . matthew paris , the monke of st albanes , ( a witnesse without exception ) doth truly relate a pithy story , to shew the ancient deplorable and base state and condition of the english kings under the papall tyranny ; that pope innocent the th in the year . in the th yeare of henry the third , being set in his conclave , in the middle of his cardinalls , after mature deliberation and advisement upon a very small and trifling occasion , brake out into this vehement interrogation ; nonne rex anglorum ( saith he ) noster est vafsallus , & ut plus dicam , mancipium , qui possumus eum nutu nostro incarcerare & ignominiae mancipare ? that is , is not the king of england our vassall , or to say more , is he not our slave , who have power as often as wee please , either to mue him up in prison , or to expose him to ignominy ? justly therefore did henry the eight of england free himselfe from this papall tyranny : and if he had been possibly sensible of those bodily pangs , or inward remorses and horrors upon his death-bed , which the papists mention , yet could not these divine flagellations be imputed to his defection from rome , and error , as they pretend , but to his shedding of so much innocent bloud of gods saints , by the instigation of his sanguinary prelates . for in france after that barbarous and cruell massacre in the yeare . upon the eighth day of november the same yeare , there appeared a dreadfull comet , touching which some learned protestant immediately published an elaborate and exquisite poem , presaging that it was gods herald or messenger to denounce his judgement shortly to ensue upon that kingdome , for their newly perpetrated inhumane butcherie . his verses were 〈◊〉 dispersed , when there suddainly broke out in poitou a new 〈◊〉 and before unknowne disease commonly called the poit●vin cholick , which wasted that goodly kingdome for above thirty yeares after it was accompanied with so many extreame paines and torments , not onely in the outward parts of the body , but in the inwards and vitals also , as it drew on divers horrid convulsions , and in many blindnes it self before they dyed . the strange originall , the hidden nature and those unparalleld torments it produced , sometimes resembling the very stabs and gashes made with swords and poygnards , gave all impartiall judgements just ground to conclude it to be the finger of god himself , in punishing the mercilesse murthers of his dear saints . and a blessed warning it may be to all christian kingdoms and states , that a seasonable remedie to stop the growing of the plague , pestilence , and other severall diseases and judgements may questionlesse be applyed , by inhibiting and abolishing the power and malice of such popish prelates as count it their chiefest solace to waste and persecute the pious and godly protestants , that so the true catholick church might againe flourish , as it did in the primitive times under learned , religious , sober , faithfull , preaching pastors and ministers . which incomparable blessing , the divine providence vouchsafed to the scottish , french , and helvetick churches upon their first reformation . the printer to the reader . i am here courteous reader , instead of troubling thee with an index of the errata , to give thee notice , that so great care hath been used , in this second impression , as it needs none ; neither was it my fault , but my mis-fortune , that the first had so many greater errours as well as lesser slips ; for i had the use of a very imperfect copie , transcribed from the originall by two or three severall hands in some hast ; by which i was mis-led almost in every section . those errours , and such as escaped the presse , are now amended to thy hand . finis . notes, typically marginal, from the original text notes for div a e- * lutherus paulò ante mortem , age● cum phil●ppo melancthone , fatetur , in negotio coenae●n mium esse factum , &c. dr rainoldus prelectione a. in lib. apocryphos , p. . col. . et orat. isaac bootii vesalii de controversiis sacramentariis edit. basilere ao . dm. . ad calcem polani analys. in ho●●seam , p. . * john dudley duke of northumberland . the late inhumane ma● sacre and bu●chery in ireland hath since excee●ed it . a soveraign antidote against sinful errors, the epidemical plague of these latter dayes. extracted out of divine records, the dispensatory of christianity: for the prevention and cure of our spiritual distempers. by claudius gilbert, b.d. and minister of the gospel at limrick in ireland. gilbert, claudius, d. ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a soveraign antidote against sinful errors, the epidemical plague of these latter dayes. extracted out of divine records, the dispensatory of christianity: for the prevention and cure of our spiritual distempers. by claudius gilbert, b.d. and minister of the gospel at limrick in ireland. gilbert, claudius, d. ? [ ], , [ ] p. printed by r.w. for francis titon, and are to be sold at the sign of the three daggers in fleetstreet, london : . the last leaf is blank. annotation on thomason copy: "aprill". title page has text in hebrew, arabic, and latin. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a soveraign antidote against sinful errors , the epidemical plague of these latter dayes . extracted out of divine records , the dispensatory of christianity : for the prevention and cure of our spiritual distempers . by claudius gilbert , b. d. and minister of the gospel at limrick in ireland . luke . . see that ye be not deceived . thes . . , , , , . whose coming is after the working of satan , in all power , &c. and in all deceivableness , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . graecan . axioma . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehova medicus tuus , exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui seipsum habet prosapiente , habent eum deus & homines pro ignaro . london , printed by r. w for francis titon , and are to be sold at the sign of the three daggers in fleetsheet . . to the honourable colonell henry ingoldesby , governour of the precinct of limrick and clare , and to the inhabitants of the city of limrick . honoured and beloved in the lord. the substance of this tract was through the lords help preached lately in your ears , and is of right now presented to your eyes , that through his grace , it may the better reach your hearts . the subject thereof is as seasonable as its excellent . the lord make it yours as profitably , as it s made yours affectionately . the choice usefulness of its provisions will make full amends for the plainness of its order and dress . it s not my work to tickle and flatter you , but to reach healing and food to your souls . a signal hand of heaven brought me over and fixed me here near five years ago ; by the same good hand have i been kept here in the lords charge ever since . we have had much cause still to mind and improve the wonderful dealings of our god towards us from that very day , as in former seasons . variety of dispensations hath he carried us through both publiquely and personally . visits of iudgement , and then of mercy , we have had from him again and again . no wayes hath he left unattempted that might do us good , though our returns have not been answerable . the sword , famine and plague ranged in these parts upon gods errand at my first coming , and continued a considerable time . i was thereby occasioned to contribute my utmost by the lords aid , to the relief and cure of mens souls and bodies . it was then my cordial delight and desire to spend and be spent for the good of limrick ; as the same is still my design and labour through the assistance of heaven . the voyce of gods rod cryed loud to this city then , that the man of wisdom might observe his name who had appointed it , in hearing his rod. our heavenly physitian saw it best then to diet and physick us , suiting his prescripts to our distempers . few in this place did miss of a touch ; the deeper smartings of many among us warned all the rest . our sins deserved much worse from his hand , yet he afflicted us very favourably . in the midst of wrath he remembred mercy , and stayed his rough wind in the day of his east wind . after purgations he gave us cordials , and turned in due time our mourning into joy . thanksgivings followed our humiliations , and our bitter waters were turned into sweet wine . the springs of elim followed our marah , and they reaped in joy , that had sown in tears . if the peaceable fruit of that rod may in righteousness appear among us , the glory will be his , and the comfort ours . if our ill humours have been kindly removed , it will best appear in the right use of our health . if any grow wanton after recovery , shame and sorrow will be their portion . it glads my heart that gods word and works have not been quite fruitless in the midst of us ; yet i cannot but lament with a bleeding soul the sad improvements of his renewed kindness . what could more be done for us then he hath done ? why then is our fruit so wild and so empty ? that it proves better with any of us , it s of his grace ; that divers others seem to grow still worse , it s through their fault . the lord hath bestowed much cost upon us , but like the cursed ground we bear still many weeds . he hath not spared for dressing or dunging : it will much aggravate their sin and judgement , if any of us remain still barren . the good husbandman hath cast in good seed in this ground of his , but the enemy hath crept in in the dark to scatter his tares . multiplicious errors still spread among us as in other parts , which grow much faster then christs spiritual plants . too many are found to play with their light , and abuse it to do the devils work by . that good word , which proves savour of life to some , proves too often savour of death to others . the spirits of divers are grown so childish , that neither barnabas nor boanerges will please their palate . god hath restored us to health and plenty ; but many souls are still diseased and starved . sinful infection troubles all relations , yet is little felt , because spiritual . much malignity attends those ill humours which work so strangely and perniciously . some are brain-sick with giddy notions , and others heart-sick with feavourish affections . the heads of some labour with convulsions ; the vitals of others suffer defections . spiritual lethargies benumb some into sleep and mortal dreams ; raging phrenzies do inflame some others . some are merrily mad with pleasing conceits ; others melancholy through a sullen spirit : lethal apoplexies take some few suddenly ; and spiritual palsies seiz upon others more gradually . some have lost appetite to the dainties of heaven ; others seem to hunger , but digest not well . spiritual rickets do possess divers , and sinful gouts trouble not a few . various obstructions disorder mens souls , whence the disfiguring of their life and acts. internal stoppages often discolour the external man ; the falling-sickness and the swounding fits do also take turns in souls and societies . consumptions and dropsies appear so visibly , that they prognosticate but ominous things . sad symptoms are seen in mens faces and speech , their tongues and breathings concurring therewith . if you feel their pulse and beatings of heart , you may soon descrie syncopal tokens . schirrhus ' s and hardness are easily felt ; swellings and sores manifest themselves . thus this world appears a sinful hospital for the god of mercy to give visits to . what comes away from men , proves a semeiotick that points at the cure by sad characters . the causes of such dangerous affects must needs be various and multiplicious . diseases complicate and inveterate , bespeak a difficult and a dubious cure. secresie and strength add much to that evil , besides senslesness and unruliness . disorder in food and in exercise with sloth and slumber aggravate the same strains and ruptures with dislocations , tumors and wounds manifest more evil . humours and spirits being distempered do soon disorder the substantial parts . excess in repletion and vacuity , in number and extent , still do make it worse . retention of evil & wasting of good , do both testifie the method of help . indications thus being so various , it s no wonder if the cure be slow both in church and state. purgations total and particular , must attend diet , rest and all due help . both the patients care and all assistants , will be as needful as the physitians skil . politick physitians and ecclesiastical had need look to christ for skil , strength , success . choice and cordial preservatives , alexipharmacks are often needed , where malignity doth infest mens souls . industrious care and painful attendance will be found herein of exceeding need . the ladies hand and the eagles eye , with the lions heart , will help very much in all such dressings . seek therefore and wait for that soveraign aid without which no means can find a blessing . observe his precepts , taking what he gives , carefully forbearing what he doth forbid . fear to displease christ , our gospel - phoebus , that must teach and prosper aesculaps * labours . that sun of righteousness will rise with healing wings to all such as love and fear him above all. neglect then no means appointed by him ; abuse not the means by resting thereon . his all-sufficient grace believe and expect for his own glory in each of his wayes . if he make you smart , it s for your good that you may be healed on the best account . here is an antidote fitted to our case , the good lord bless it to you and to me . be helpful to me that i may help you at the throne of grace , so shall we find him our present help still . his grace will sure be sufficient for us , and his strength shall be perfected in weakness . i shall as heartily rejoyce in your good as if it were mine ; and shall design to be , through the renewed supplies of christs holy spirit , your affectionate servant for his sake , in all gospel-work , claudius gilbert . from my study in limrick , . . / januar. . . preface . christian reader . error is the epidemical disease of this age , exactly considerable in its nature and descent , in its species and degrees , in its cause and effects , in its symptoms and cure. we shall but touch those things which others have elaborately handled , to usher in the scope and substance of the following discourse . . the nature and idea thereof consists much in a sinfull straying of mans judgement from the truth of god into falshood . . mans judgement is the proper subject and seat thereof : ( we meddle not now the angels failures ) from whence it casts a malign influence upon all other powers and parts . . it s genus is straying or wandring . so the greek properly imports , a slipping and sliding from truth into falshood and by-ways . . it s difference lies in both the terms . first , from which it swerves ; i. e. the terminus à quo , from the truth of god. secondly , to which it leads , the terminus ad quem , into falshood . so it s distinguished from bare ignorance , both negative and privative ; error being a soul-sickness , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disorderly distemper , disposing to evil positively , both habitual and actual , as it deprives of and indisposes to that good , r●specting the souls health ; it differs also from scruples and doubts , which are but uncertain motives from truth , and weaker inclinations to falshood , as the grudgings and rudiments of spiritual diseases . it s likewise differenced thereby from heart-hypocrisie and verbal lies . secondly , errors descent fetches its extract from the prince and father of lies , who abode not in the truth , but drew thousands of glorious angels , who kept not their first state , into error and apostacy . his serpentine spawn by dub●ous queries was soon cast into our first parents , where it quickly bred error and all sin . that unhappy breath so strongly infected them , that this sinfull disease is become hereditary to all their natural posterity . this wofull leprosie hath been thus propagated from our head adam to all his issue , through the loins of sinfull parents . it cleavs to mans nature , and hath been in all ages successively communicated by a wofull series in all sorts , more or less . as the leprosie cleaving to the wall , could never be totally removed , till the wall it self was quite pulled down : so doth this plague cleave to mans soul , till mans dissolution . adam received at once the seed of corporal and spiritual diseases and death , in the same moment that he began to sin , he began to die , according to gods word ; from whence the progress of a dying life in him , and all his , till grace begin that spiritual life below that glory compleats above . israel had contracted their wofull leprosie from that aegypt that enslaved them ; so is our spiritual leprosie contracted from that mystical aegyt which hath poisoned us so desperately , and infests still the canaan-state of christs militant church . as truth is a most diffusive good , so is error a most diffusive evil. error like a stone thrown into the water , rises in circles , each circle begetting another and growing still wider till they all quite lose themselves in the end . like cadmus brood they start up suddenly , and as soon fall foul each on other . . the species and sorts of error are multiplicious , like the diseases that trouble the body . as there are various sorts and denominations of divine truths , so are there as many distinctions of errors . the specifical difference of each error is measurable still by the dimension of that truth it opposes and strayes from , and of that falshood into which it slides . the truth of god is the conforty of his thoughts , words and works , to his own glorious essence . the truth of man is the due conformity of man to that truth of god , whether mental , verbal or practical . error is accordingly diversified in its general acceptation ; but properly to our purpose it is restrained to the iudgement , and distingushed from other sins which are verbal or practical errors , flowing from mans will and affections more directly . that truth of god is especially considerable in matters of religion , either fundamental or juxta-fundamental , or more superficial and circumstantial . error is accordingly discernable in its several wandrings from that truth . the scripture of truth declares the same in all their specifical variations . tue fundamentals of religion are summed up in the articles of our faith , called the apostles creed , because extracted out of their writtings ; which symbol hath been successively explained by the several confessions of the primitive churches , as the nicene and athanasian creed , as also of the reformed in germany and france , belgium , and england , &c. as there are varieties of weeds and poisons about the earth which peculiarly offend the several parts of the body , some being more hurtfull to the head , some to the stomach , &c. so do various errors offend the several parts of truth , whence various designations are given to them . . the gradations and degrees of error admit also of a variable latitude , according to the variation of its aggravations . as diseases do vary in their gradual recess from health , being either simple or compound , either more or less malignant & hurtfull ; thus errors admit of many adjuncts which render them more or less sinful and injurious . in every error there is a sinfulness , an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a defect of truth privative , & a disposition to falshood positive . as in every disease there is an evil deflection from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sound disposition of the body ; so in error from that of the mind . but this deflection is not alike in all , but is cloathed with numerical differences and personal aggravations . some errors are more , and others less rooted : some are more single , and others complicate . some are more submissively held , and others more pertinaciously : some are kept close , & others published ; some have more of the will and affections attending them , others less : some are more , and others less pernicious : some are more quiet , others more turbulent . as the malignity of infectious diseases admits of a great latitude : as the variety of venomous creatures , whether plants , minerals or sensitives , is multipliciously diversified by the variations of their clime , intentions of degrees , &c. some being cold as hemlock , others hot as euphorbium : some in the first or second , others in the third or fourth degree : some working more slowly , others more quickly : some by their tail , as the scorpion : some by their teeth , as the viper and rattle-snake ; some by their tongue , others by their excrements : some more sensibly , as a mad dog ; some more insensibly , as the asp : so do errors appear under variety of offensive qualities and adjuncts . . the cause of error also , as of every disease , is multipliciously observable , especially in a three-fold division of evident , antecedent , and continent . . an evident cause among physicians , is much from externals , if not altogether , whereby a distemper is occasioned in the body . so in mans soul this sickness of error may be occasioned by external causes , as by infection , ill company , bad books , various temptations , &c. . an antecedent cause of sickness bodily , is from some thing within , whether vapor , humor or spirit , distempering any part , & disabling it from its proper action . thus the foregoing cause of this spiritual disease , lies in some flatuous , humorous or spiritual evil that disorders the mind from its right discerning of the truth , causing it to deviate into the way of falshood . habitual corruption within , flowing from adams first sin , ( which is ours by imputation , ) attended with the want of original righteousness , and often called original sin , because the womb of all sin in us ) is the chief cause from which all other evils flow , that breed and increase these sad distempers . this corruption acts variously in the way of pride and self-seeking , security and worldliness , &c. . the continent cause of a corporal distemper is that immediate thing which cherishes it , being cherished from the remote cause , whether corrupt blood , wind , water , gravel , &c. so the continent cause of error , is that peculiar corruption whether . ignorance or pride , self-conceitedness or worldliness , &c. which sticks close to the mind , to breed and cherish its several dyscrasies and distempers . thence such clouding of mens iudgements and disorders in their reasonings : hence perverse disputings of men that are reprobate concerning the faith ; as ambition and pride carried simon and menander , nestorius and macedonius away ; discontent and envy prevailed with arrius ; covetousness carried on demetrius and his comrads . there is a complication of such causes in most . . the effects of error , as of every corporal disease , are likewise variously numerous , according to the variations of its numerical idea , of its specifical nature , of its descent , gradations & causes . this spiritual sickness is a tendency to further sin & eternal death ; as every bodily sickness is the beginning of corporal death . the wages of sin is death ; sin deserves it , it binds ever , it leads to it , it fits for it , it begins it . as much as there is of sinfulness , so much is there of death attending it , corporal & civil , spiritual and eternal . grace indeed doth restrain and limit , it pardons and subdues , it purges out gradually , and at last exterminates all sin in gods elect ; yet it changes not the nature or desert of sin , though it chances the sinners nature and relation . providence limits and over-rules this sinfulness also in the reprobate . as the wise physitian corrects his opium in a confection ; so doth god correct sin remaining in his children . as the same physitian appoints fit means against infection to all indefinitely , so doth our soveraign physician by shewing the dangerous effects of error . as the effects of poisons are very various , yet always sad : so are sin and sorrrw inseparable twins . error was set forth to the life by that leprosiy of the head , which had a peculiar mark of ignominy , infection and danger . it s like to those poisonous minerals and vegetables , which strike first ai the head , and thence at all other parts . it s a spiritual plague which cannot but be mischievous still , though not in all alike . all sorts of men in all relations are made to feel the sad consequents thereof . it s a fruitfull womb , a breeding dung hill , a poisoned spring , lerna malorum . it engages and leads insensibly to more evil , notional and practical . it disgraces god , opposes his truth , distempers mens souls , endangers their families , blasts their profession , stains their repute , scandalizes many , ensnares divers , troubles church and state , and complies with satan in his various designes , by nursing of his brood . this age gives sad demonstations thereof . as cephalical diseases are on many accounts the most dangerous of all in the body : so are these heady distempers in the soul , which are easily communicated to all the vital & inferior parts . the poison of some works in a stupifying way , as opium , henbane , hemlock , &c. others venom acts by an enraging quality , as elaterium , euphorbium , scammony : the effect of some is more speedily mortal , as in the touches of a basilisk , and asp , of the viper and rattle snake , if not very timely look'd to ; others are more slow and less dangerous , as in the operations of various simples appears . the parallel of spiritual poisons therewith is easily drawn by an observing christian . . the symptoms or signs of error , as of corporal deseases , are of divers sorts , some more common , others more proper . . the common signs are such as attend divers distempers in a general way , as enfeebling of the parts , change of complexion , indiposition to action , &c. thus errors have their common signs , wherein many of them agree , appearing much in their sad effects against gods honor and mans good , though often under far colors , like that indian apple in the western islands , which seems beautifull , and yet is rank poison . . there are proper tokens and characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and notes of each bodily disease , setting out its specifical idea by its numerical and peculiar properties , whether one or more , and usually by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and concurrence of divers , as a frensie , a lethargy , an apoplexy , &c. have singular marks from the defect and disorders of the faculties animal , vital and natural . thus error , the frensie of the soul , when boiled up to its height , sets a man on a rage against truth and her friends , rejects the means of its cure , raves and ranges at will , inflames the spirits , disorders all the powers and parts , hastning to destruction , as appeared in the ranting crue , formerly and lately in germany and england ; another error may more resemble a lethargy , benumming the soul , fixing the spirits , casting the person into a feavorish sleep , stopping the senses , filling them with dreams , closing their eyes , and distempering all powers and parts , rendering them incapable of sense and help , if the lord work not extraordinarily , witness james naylor and his quaking rout. another error may be found more like an apoplexie ; suddenly taking away sense and motion , reason and life , as that of some circumcellions , and the bloody rabble of germany and switzerland from anno . till . another is more like a palsey , stopping the fountain of the sinews , either totally or partially by distempering the head and its conduits , whereby sense and motion are conveyed to all inferior parts , and gradually hastning mans end . so it fares with divers quakers now , and many monkish pharisaical notionists , rose-crucians , eremitical recluses and behmenists . thus might we instance in every disease , and draw the parallel of error along in its various symptoms and characters ; the which are accompanied with malignity and infection , with confidence and peremptoriness , with censoriousness and self-conceitedness , more or less , according to the nature , extent and causes of such distempers . but as some poisonous weeds do very nearly resemble the good plants among which they grow , as young hemlock among parsley ; so divers errors grow like truth for a while , till they come up to strength ( which they do much faster then good hearbs ) to be better discerned by their ill qualities and wofull effects . . the cure of error , as of bodily sickness , is diversly to be observed in the indications directing thereto , in the materials to be used , and in the due method of preparing and ministring of them sutably to the rules of art , and the patients case . . the indications of error , as of the bodily diseases , require the removing of the cause , the rectifying of the parts , the restoring of strength , and preserving of it by all convenient means . . the materials and ingredients that are to be used towards that cure for soul and body , are considerable in a regular diet , in orderly medicines , and the chirurgions seasonable help . thus erroneous persons are . to be dieted , in shunning evil food , evil company , evil motions , &c. and in using food , company , exercise , &c. tending to spiritual health . . they are to be well purged with due preparatives and laxatives . . they must have the chirurgions help also in letting out the corrupt blood of sin , in dressing of their spiritual sores , in applying of all fit medicaments , and administring of all things orderly . . the method of preparing and dispensing of them all for the cure of diseases , spiritual and corporal , is to be guided by the skilfull physitian of heaven , who hath appointed men and means , that in observing the prescripts of his word applyed sutably to every ones case , his promised blessing may be waited for , and received in an obedience of faith and love. the following antidote prescribed by him may be through his grace singularly helpfull thereto . the contents . the context opened . the text divided into six doctrines . page . doctrine . wicked lawless persons are exceedingly subject to be carried away with destructive errors . p. reason . raigning corruption . p. reason . errors deceitfulness . ibid. reason . divine judgement . p use . information ; the ground of our numerous errors . ibid. . admonitin to lawless ones . ibid. . examinatioon . ibid. . exhortation . p. doctr. . error will endanger a christians stedfastness . ibid. reas . . it loosens a christians hold . p. . it impairs a christians strength . p. . it snatches with forcible fraud . ibid. use . see hence the source of our revolts . ibid. . convictions to erroneous ones . p. . trial of our state . p. . advice to all . ibid. doctr. . all christians , even the best , need still due warning to keep themselves from error and revolt . p. obj. . what need the elect to be warned thus ? p. ans . in seven particulars . ibid. use . consect . hence see the usefulness of a gospel ministry . p. . reprehension . p. . inquiry . p. . excitation , . to take warning . p. . improve warning . p. . personally . ibid. . relatively . p. doctr. . the gracious knowledge of christ is a singular jewel . p. . explanation in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . , . confirmation in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . demonstration in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. reason . from the object , christ considerable p. . in his person , as god , as man , as god-man . ibid. . in his office , prophetical , sacerdotal , regal . p. . in his progress of humiliation to exaltation . ibid. . in his purchase for value and vertue , considered . p. . in his relation variously set forth . p. . in his influence . p. reas . . from the subject recipient thereof . p. reas . , from the canse efficient , formal , final . p. reas . . from the nature . p. reas . . from the properties . p. reas . . from the effects . p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or use . instruction , the method of study . p. use . reprehension . p. use . examination , pag. . therein is considered , . what is wrought . . how it was wrought . . what it works . p. . in allusion to vegetative , sensitive and rational acts. ibid. use . consolation , obj. ans . p. use . exhortation to nominal christians . p. many obj. answ . p. . , , , &c exhor . . to real christians . p. doctr. . growing in the gracious knowledge of christ is a special gospel-duty p. reas . . the christians nature . p. reas . . gods honour . p. reas . . mans interest . ibid. use . the necessity of a standing ministry . p. use . conviction . p. use . examination , is our growth vniversal , proportional , perpetual ? p. use . excitation to dead and living christians . p. doctr. . spiritual growth is a soveraign antidote against error and apostacy . p. res . . it removes the causes . p. reas . . it fortifies the parts , p. reas . . it improves christs specifick vertue . p. use . information , shewing the ground and cure of all our distempers . p. use . admonition to all under the raign , or remainders of sin . p. use . enquiry , personal and publike p. use . counsel to prize and desire , embrace and ensure , keep and improve this choice antidote against all evil ; specially p. first , against error opposing christ . . in his deity . p. . in his humanity . p. . in his soul and body . p. . in his person . p. . in his spirit . p. . in his office. p. . in his priesthood . p. . in his prophetical . p. . in his regal function . p. . in his humiliation . p. . in his exaltation . p. . in his word . p. . in his ordinances . p. . in his sabbath . p. . in his laws . p. . in his covenant . p. . in his seals . p. . in his church . p. . in his electing grace . p. . in his redeeming grace . p. . in his renewing grace . p. . in his saving grace . p. . in his magistracy . p. . in his ministry . p. . in his providence . p. secondly , against apostacy . p. a soveraign antidote against sinfull errors : the epidemical plague of the latter dayes . extracted out of divine records , the dispensatory of christianity . pet. . , . ye therefore beloved , seeing ye know these things before , beware lest ye also being led away with the error of the wicked , fall from your own stedfastness . but grow in grace , and in the knowledge of our lord and saviour jesus christ . this text affords a signal prospective into our present state , in conjunction with the context , whereto it points by the particle therefore . yea , therefore beloved , seeing ye know these things before , &c. what things ? the context tels us . this epistle was sent for a soveraign antidote against error and apostacy , to the scattered believing jews , whereto peter was eminently sent as paul to the gentiles . many of them had been converted , act. . who returning home to their several countries , propagated the gospel . they suffered much there , both of the jews and gentiles , as the rest did in judea , which moved our apostle to fortifie them to his best ; by his presence first , and then in his absence ; witness these two epistles , james and jude , paul and john furthered the same work , which peter in this second , received a fresh . thus the people of god need still renewed supplies from the joint labors of all his servants . yet after all , those believing jews were much endangered by satans designs , which occasioned this latter epistle . the light of christ shines so brightly herein , that it scatters all the mists of doubts , which mistakes have raised in some , about its being canonical . * three parts are therein observable , the prologue , discourse and epilogue . i. the prologue ushers in by an apostolical inscription and salute , an entrancee into the substantial discourse following ; by a divine insinuation into their mind and heart , to hasten their pace towards christian perfection . ii. the discourse it self is brought in by way of excitation , warning and prophesie . he stirs them up to spiritual improvement by the light and strength of many arguments , in the first chapter . secondly , he warns seriously against seducers , whom he describes at large , in their persons and doctrines , in their rise and ruine , in their acts and methods , in their principles and practises , throughout the second chapter , wherein they are pourtrayed to the life . here we have the skilfull anatomy of error , exactly managed by the divine hand of christs spirit , guiding our apostles pen. those monsters of darkness are here exposed to publique view by the light of god in all their parts and properties . those misteries of iniquity he rips up with his incision knife , and unbowels those tragical designs of hell disguised under the mask of heaven . the several lineaments of that pernicious brood , he distinctly marks out , that exact notice may be taken of them all . their various characters , his pensell limbs out with accuratness , that such pests might never be mistaken . he sets them forth . . as unclean beasts and filthy creatures that walk after the flesh , in the lusts of uncleanness , witness the carpocratians and old gnosticks ; the late familists , ranters and nicolaitans . . as enemies to rule an order ; they despise dominion , and are not affraid to speak evil of dignities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . witness the german anabaptists , john of leyden and battenburgh , muncer and knipperdoling , with our quaking multitudes . : as proud and audacious , presumptuous are they , witness those wretched followers of nailor , fox , &c. as the montanists and manichees of old , the simonians and minandrians , the marcionites and ebionites . . as peremptorily , selfish and arrogant in pleasing themselves ; witness our conceited perfectionists ; in their pharisaicall monkish holiness ; like the cathari of old ▪ the paracelsians and behmenists since ; all revived in the quakers . . as notorious railers and malicious slanderers , by mis-interpretations and mis-applications ; whereas the angels themselves , greater in power aad might , bring in no railing accusation against rulers before god , witness our quakers and notionists of all sorts , like the circumcellions , and others of old . . as brutishly wild beasts , that are made to be taken and destroyed , speaking evil of the things they understand not , who shall utterly perish in their own corruption , receiving the reward of unrighteousness : witness the basilidians , valentinians , marcionists , and such gnosticks of old revived in the german , and brittish ranters , familists , paracelsians , quakers . . as debauched libertines , that account it pleasure to riot in the day time , witness our ranting-crue , and the german rabble of munster in , like the old borborita . . as cheating impostors , seducing those with whom they feast themselves . their methods and wiles discovered of old , are refined and sublimed to the utmost in these days by chymical arts . . as atheistical villains , like spots and blemishes , sporting themselves with their own deceivings , while they feast with you . thus the hereticks of old brought the heathens odium , and and taints upon the christians , as the papists cast the reproach of all sectaries on the reformed . . as spiritual fornicators , having eyes full of adultery , that cannot cease from sin , beguiling unstable souls . thus former and latter herericks have still been defiling christs marriage-bed , his gospel-ordinancess by their corrupt additions and detractions , setting up of altars against his altar . . as earthly minded wretches , having an heart exercised with covetous practises : witness our experience , as theirs of old . . as accursed sensualists , wofully revolting from the blessed truth of god ; cursed children , such apostates abound every where . . as bewitching seducers , the egregious disciples of balaam , and other false prophets , which have forsaken the right way , and have gone astray , following the way , and loving the ways of unrighteousness . . as desperate hypocrites , balaam like , stabling the very heart of the lords truth and cause , under many plausible expressions and specious pretences . . as infectious bedlams , whose madness , like his , will not admit of conviction , or cure . . as ignorant sots , fitter for the asses scourge , balaam-like , then for rational course and company . . as empty vain boasters , speaking great swelling words of vanity . . as subtile deceivers , alluring through the lusts of the flesh , and much wantoness of spirit in fair promises of liberty , such as had clean escaped from them that live in error . . as relapsing apostates , like the dog turning to his vomit ; and the sow washed to her wallowing in the mire . thirdly , he sets forth prophetically a ranting crue of scornful mockers : that should pester the latter dayes , whom he doth accurately paint out in this third chapter ; that we might be effectually provided against such a storm . scoffers , saith he , shall arise walking after their own lusts , deriding the promise of christs coming , wilfully ignorant of the angels fall , the worlds drowning , sodoms firing , and all such preludes of divine vengancee upon all impenitent infidels . thence he hastens towards his close , by sure demonstrations of that grand truth , which they mainly opposed . christs last coming he lively represents , and assures of ; which would be sudden , seasonable and successfuls . that christ of gods so much slighted by men , shall come upon them , saith he , as a thief in the night , to fulfill that divine word , which hath reserved heavens and earth to be burnt up with fire ; then shall the heavens pass away with a great noise ; the elements shall melt with fervent heat ; the earth and works therein shall be burnt up : thereby moving all christians , to have a singular care of holiness and godliness in heart and life . but least the friends of christ should be troubled at the terribleness , of his approach , he promiseth to them a new heaven , and a new earth , wherein dwelleth righteousness . thereby he revives their hearts , and presses them to improve savingly , what others abuse desperately . the patience of god , bearing so wonderfully with all , gives his elect time of returning home , and renders the rest inexcusable . this he uses as a strong incentive to re-inforce on them his former exhortation , whereto also his fellow-labourer paul had in his epistle cogently pressed them . his writings so divine , as all other scriptures , could not escape the abuse of wicked minds , and reprobate consciences . they were then , as still they are shamefully wrested by unlearned and unstable souls , to their own and others destruction . he therefore , with the more vigour , charges gods people to study and observe them with more diligence and sobriety , with more prudence and circumspection ; with more sincerity and self-denial . therefore ye beloved , saith he , seeing ye know these things , beware lest ye be led away by the errour of the wicked , and so fall from your own stedfastness ; but grow in grace , and in the knowledge of our lord and saviour jesus christ . thus you see the ushering in of our text , to give us an excellent counter-poison , against all sin and errour , suted to the complexion of these latter dayes , in a peculiar manner ; and that by way of epilogue and conclusion . iii. this epilogue or close , sums up all in an emphatical exhortation , by a pressing disuasive from evil , v. . and a pregnant persuasive to good , ver . . . the dissuasive expresses three main particulars . . the proper subject of damnable errors , viz. wicked , lawless persons . . the contagious danger thereof ; good men , themselves being too ready to be led away thereby , and so to fall from their own stedfastness . . the singular method of self-preservation from it , by improving of all divine warnings , to the faithful keeping of our selves , in our stedfastness . . the persuasive in ver . . exposes also three choyce things to our consideration . . the chief ingredients of our spiritual antidote , viz. the grace and knowledge of christ . the gradual compleating and fitting therereof , by growing therein . . the due application of the same in opposition to that infectious venom , by a proportionable improvement or this antidote ; implyed in the particle [ but : ] but grow in grace and in the knowledge of our lord and saviour jesus christ . these several points are to be more distinctly viewed , to our present purpose . . from that special attribution of errour , to wicked men , which our apostle pathetically expresses by the double demonstrative particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby he emphatically denotes their property and interest in such a way of error . we may observe to good purpose that , doctrine . lawless wicked persons are exceeding subject to be carried away with destructive errours . the godly may accidentally fall into them : but the ungodly are peculiarly , totally and finally carried away therewith . . wicked ones are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. lawless , or boundless ; ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative , & adversative , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex , law. they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to gods law , as well as destitute of it . they love not , they know not , they own not gods law ; they observe it not , whereas the regenerate delight in gods law as paul ; though they look not to be justified by the works of it . gods law is the revelation of his will , concerning mans duty fully registred now in the scriptures of truth , the perfect rule of faith and obedience , summed up in gods statute-books of the old and new testament . errour is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wandring from the truth , either natural , moral , or spiritual ; either in foundation , or superstructure . according to the import of the truth opposed , so is every error more or less dangerous . those errours are damnable , in the apostles phrase , which deny or destroy fundamental truths , as about the natures , person , and office of christ , mediator : the misery of man , his recovery by grace , the need of regeneration , resting on christ alone , &c. to be led away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be carried by the force of a torrent and stream , or in a croud and hurry . thus lawless men are hurried away by the fraud and force of error into evil ; thence ver . . they are compared to natural bruit beasts , fiercely running to their destruction . it hath been too sadly confirmed in all ages , specially in our dayes . those grand seducers and their prime followers , which did so much pester the apostolical churches , are thus described , and we are told at large , what monsters of wickedness should follow their steps ; paul and peter , john and jude set them forth in lively portraictures , as christ himself had done before : scripture and ecclesiastical history do fully demonstrate it . in this very chapter and the foregoing , the direful characters given by our apostle of those impostors , that would successively disturb christianity : demonstrate it ex abundanti . such were simon and menander , ebion and cerinthus : basilides and priscillian of old ; paracelsus and david , george muncer , and john of leydon , with many more of later date . reason , the reigning corruption of such lawless ones must needs incline them thereto . the spawn of all error is born and bred with them . mans dunghil heart is the fruitful womb of all such weeds . sin grows into strength , by custom therein ; it s more radicated and setled in them . as it rejects the bounds of divine and humane laws , so doth it carry the soul headlong into all by-paths of errour and folly . it endures neither physick , nor physitian , though never so choyce . such a heart is dry tinder to the devil , but wet to god. reason . the deceitfulness of error helps much that way , that seed of the serpent resembles him in this as in all things else . it disguises its foul face , under many fair colours ; it goes still masked : it baits every hook sutably to mans deceitfull heart , thence the scripture speaks so much of errors , methods , and crafts , devices and subtilties , snares and wiles arts and stratagems ; juglings and deceits . reason . the just hand of heaven , giving up such to blindness of mind , and hardness of heart , to be led away by sin and satan , because they received not the truth in love , but abused and corrupted it , and themselves thereby ; they harden themselves sinfully , then god hardens them judicially . vse . see the ground of so many errors among us , because iniquity so abounds in these later dayes , love to truth waxes so cold . most turn practical antinomians of the worst sort ; as they reject both god and his law : he gives them up to the law of sin and death . whence so many bedlams of all humours and complexions . so many turns from one sin to another ; sin being justly punished by sin . so many carnal hypocrites , and proud novices fall daily into the devils condemnation . . admonition to lawless men , it should convince such of their folly and misery . see what it s to break the banks , and to be left to a mans will. whether will ignus fatuus , lead , but to bogs and precipices ? such are next step to vilest errors ready to be drawn into the snare . all ignorant , negligent souls , that slight and oppose the law of god and man , should be throughly humbled . to shake off christs bands is a heathenish part : when the apostle speaks against the law , it s still against the abuse thereof , and resting thereon . for the law is good , used lawfully . . examination . what kind of christians are we ? like to escape the snares of error ? are not we lawless , but under the law to christ ? do we own and study , love and practise that law ; for sanctification , though not for merit ? is it written upon our heart ? is his spirit put within us , so as to cause us to walk in his statutes ; that we may keep his judgements and do them ? hath grace freed us from our sinful bondage ? hath the law of the spirit of life , which is in jesus christ made us free from the law of sin and death ? superiours and inferiours should view themselves in this glass of truth . doth the principle of his law within us , quicken us still to the careful observance of the perfect rule of his law without us ? . exhortation . . to sinners . learn the law of christ , see the need , and use thereof . be willing to know the wretchedness of a lawless state . it s sad to abide under the law of sin and death . to be the devils slave , and the drudge of sin . study the beauty and sweetness , the pleasure and profit of gods law. acquaint thy self with christ , and be at peace , &c. receive i pray thee the law from his mouth , &c. thus are you invited in the lords name . we are embassadours for christ . &c. christ must do all the work in you , and by you . come to him for all , . to saints ; improve your acquaintance . keep the law of christ , that it may keep you . look to your fence and rule , all neglect here is very dangerous . error is soon let in , before you be aware . god will keep you in his wayes , not in the devils wayes . if your compass be slighted , you must needs rove . if you attend not the shepherds voyce , how can you but wander ? walk therefore circumspectly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : see to it , improve the law of christ against all internal corruptions , . against all external temptations . bring all things to that touch , let nothing pass untried : if any notion come under a dress of new light , bring it to the law and testimony . satan comes often under a scripture-mask , pretending conscience , a●d pleading very fair . he must be sifted over and over , and his vizard must be pulled off . christ dealt with him thus . this gloss on scripture still spoils the text , either in the sense or application . doctrine . error will endanger christians stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is emphatically to fall out , as a man out of a window , as eutiches ; or as a member out of joynt . the word , stedfastness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is metaphorical , denoting the settlement of the soul , in allusion to the strong composure of natural and artificial things , well grounded and fixed . the soul is then setled , when united to christ , by a lively faith , on conjugal terms , and harmoniously settled in his body mistical , in the place and fitness of an orderly member . the christian thus as a living stone , well cemented on christ , the foundation , is orderly knit to the whole building of his church political also . such a living twig , ingrafted into the stock of jesse , is thereby established in that root of david , to receive all its sap and strength from thence , by abiding in christ . this is further set forth by all politick frames and corporations . error is that grand evil , that endangers such a stedfastness , that disorders such a symmetrie , and discomposes the whole , by disordering the parts , putting them out of their prop●r seat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their own station and stablishment . it puts them out of joint , order and harmony . according to the comport of that particular straying from the truth , more or less material , the danger answerable appears , more or less dreadful . the sad experience of gods people in all ages of the church , both before and since christ , hath given to this day a woful test thereof . the poyson got into mens brains , doth easily slide into all inseriour parts and powers . fishes begin to stink in the head. vain notions soon breed vile affections , such ill humours easily disperse into all the joynts , to produce direful convulsions . christ gave warning of it ; so did his apostles again and again ; who were as careful to warn all christians , that they might be kept stedfast in his wayes . the sad revolts of so many apostates in all ages , who slighted gods word , and followed seducers practices , stand on record , as monuments of salt , to season the rest . reason . error loosens the christians hold. the looser he is from christ , the more unsteady , according to the nature and degree of error : so is the soul more or less loosened from christ , that divine anchor . the looser any member is in the body from the head , the less steady stil . error is that malignant humour , that dislocates and benums christs members , breeding sinful palsies and relaxations ; it works as poison in the body , as the fumes of mercury and orpiment ; that loosen the joynts , and breed tremblings , and distortions . it brings the soul into quick-sands by loosening it from the rock it stood on . it ruines the cement of the soul , and so loosens it from its foundation . . it impairs the christians strength , and thence his stedfastness . a limb weakened cannot be firm and steady . error infeebles and enervates the soul , devouring its vigour and liveliness proportionably to its degree . there is a secret malignity therein , which strikes at the vitals : faith and repentance are that radical moisture and native heat which preserve the soul in life and strength . error preys upon them a main , breeding varieties of feavers and rickets , wastings and languishings of every part . as in the building stones decaying , endanger themselves and the whole : so doth error , by wasting all the faculties and parts . thence such grow unstable and unsteady , ready to be turned by every wind of novel doctrine , and sinful temptation . rea. . error snatches him away with fraud and force from his proper standing . things disordered are much endangered . the father of lies comes with skill and strength along with his brood to deceive poor souls . strong insinuations and subtile perswasions come along still . they are principalities and powers , spiritual wickednesses in high places that we wrastle with , notable methods and arts , polices and powers do stir therein . vse . . see the source of our frequent apostacies . it s a revolting age : the back-slidings of professors are so many , so notorious , a great cause thereof is from errors prevalency . satan gets in by degrees into men , as he did with our first parents . his insinuations are carried on by plausable queries . he breeds doubtings and scruples , which soon grow up into pertinacious errors . his spawn is dubious and inconsiderable at first , but it thrives apace , like the weeds of the dung-hill ; strength being gotten , it preys for it self , being humorous and ambitious , it makes brawls and contentions , then divisions and separations . thence such lamentable departings from gods goodness and good men . hence such impostumes and inflamations , such tympanies and ruptures in the souls and societies of men . when the serpents head gets into the hole , the body will easily follow . thence such weakness in mens judgements , affections and practice . good men are not free from those many snares . what lamentations might we take up over such ! our hearts cannot but bleed in the thoughts thereof . oh! the sad revolts of this age. few keep their reason sound , their heart warm , their conversation clear , because iniquity abounds , the love of man waxes cold . . admonition to erroneous persons . your case is pittifull indeed ; so much the worse still , by how much the less sensible you are thereof . sleepy feavours are the most dangerous , because the less felt . lethargick and comatick bodies are for the most incurable . the lord awaken you that you may be dressed . error is your seeming freind , your real enemy . it s a bosom traitor , that corresponds with satan still to betray and ruin you . the poison is subtile , but desperate , though of various degrees . there is a latitude in such distempers , but the least is bad enough . the giddiness inclines to phrensie and faling sickness , diseases and errors admit of gradations . nemo de repentè pessimus . a bodkin may wound to the very heart ; so will an error with little shew and sence . the more erroneous , the more subject still to apostatize . spirits of error , will tear and range : fractions and factions are their proper effects : what a sad spectacle doth a hell set loose afford ! yet how many will plead for such mountebanks and cheats , who carry the poison sugar'd and gilded over into all parts ! will you still slight and abuse your physitian ? will you still run into plaguy company ? will you still scorn and reject the sovereign physick , that would sute your case ? christ himself the grand physitian of heaven came on this errand to physick his own , but they received him not . such is the lot of his messengers , his under physitians , both in church and state. that disease is sad and desperate , that makes the patient thus to rage and range . but it may be you pretend conscience ; so doth the devil often in his worse instruments . but shall sin be covered under christs royal robe , or possess his throne without disturbance ? what rule god gives against any error , his servants are duly to prosecute : you oppose christ in opposing them . . trie therefore thy soundness in the truth of christ , how far art thou from apostacy : how stands thy heart towards divine truth ? dost thou receive it in love ? is it mingled with faith ? dost thou long for it , and delight in it ? dost thou feel the want , and bewail the absence thereof ? art thou zealous for it in thy place and sphere ? art thou troubled at the troublers thereof ? art thou a studious scholar under christ ? dost thou observe the teachings of his spirit , internal and external ? dost thou learn for practice , and practise in learning ? are thy speculations brought into realities ? do thy heart and hands thrive as well as thy brains ? art thou fixed in christs ways , and settled in his word ? hast thou ceased to be a wandring planet , and a floating meteor in religion ? dost thou close with christ , and keep close to him in every ordinance ? doth thy spiritual health and integrity , appear by thy vigor and activeness for him ; thy hungrings after him ; thy fervent and constant following of him ? dost thou desire and digest the food of divine truth , so as to thrive effecutally thereby ? is thy judgement well informed and fixed ? is thy heart cemented to christ , and rooted in him ? dost thou observe him in all his prescripts , to give thee seasonable preservatives and help ? is christ thy strength , thy hold and support ? doth thou cleave to him , and rest still on him ? art not thou moved from thy place and station , by tempting notions ? whether in a superior or inferior charge ? dost thou stand firm against all assaults ? dost thou manifest both in church and state , that thou holdest christ for thy head in all things ? art thou strong in his strength and power of his might , against all spiritual enemies ? . christians be well advised , beware of errors , slide not on that ice , if you would shun a fall . avoid every kind and appearance of intellectual evils . tamper not with poison , if you love your health . one scabbed sheep may soon infect many . trie all things by gods touch-stone . receive nothing without trial . if you suspect poison , be the more carefull : if you deal with known cheats , beware of trusting . if mountebanks speak you fair and big , distrust them the more : beware of self conceitedness : be not wise in your own eyes : dread the smallest beginnings , of evil in opinion , affection or converse . the sums of this arsnick rats-bane and mercury will distemper you before you be aware . avoid the first step to avoid all the rest . beware of the brink , if you fear the precipice : if you keep ill diet , and feed on venom , wonder not at your wasting and decayes . remember ephesus , who sadly miscarried by neglect of this care . make sure of christ upon his own terms , and keep close to him . the noble bereans shewed their nobleness in trying daily the doctrine of paul by the scripture-rule duly examined : take heed what you hear , and how you hear it : so christ directs you : bring all things still to the lords touch-stone , to his rule and standard , to his ballance and test to move you consider : that , doct. . all christians , even the best , need still warning to keep themselves from error and apostacy . saith the text , keep your selves well that you may be kept : be very active that you may not suffer . this voice answers the hebrew hithpael ; keep your selves with all delight and diligence , let every power of soul and body be kept on the watch . all christians need this , yea , the very best . they must take warning from every part . heaven and earth do warn , and must be hearkened to . christ warns in conscience by his spirits motions in his word and providence by the same spirit . his motions are regular and harmonious still , they are seasonable and proportionable . he warns by friends , and sometimes by foes in adversity and prosperiry . satans motions are irregular , unseasonable and unproportionable . they are unscriptural in the scope and substance , though often disguised with scripture expressions , sadly perverted . all do need warning ▪ though but few take it . the best find most need and benefit thereof . peter warns the christian hebrews here , though well grounded and settled in the truth . warning never hurts , it cannot but do good , if it be well taken . the best retain much sin and weakness still . they cannot but feel their sinfull reliques . to prevent relapses and remove much evil , warning must be given . the physitians warnings are of singular use to all sorts of patients . none stands so fast , but he still stands on slippery ground . the world is a great ice , very dangerous . the enemy is subtile and numerous , vigilant and active . we cannot but find many lurking fiends in our own bosoms : our hearts are deceitfull and desperately wicked . we stand no longer then we keep our hold ; god indeed keeps his unto salvation , and therefore bids them keep themselves . he appoints the means as well as the end . as he keeps them by his own power , so must they keep close to him by faith . they shall never fall totally , nor finally , but they may often fall partially and dreadfully . if left to themselves , they would kill themselves ; they must therefore be faithfully warned . objection . but what needs all this , if the elects salvation be sure ? answer . . all are not elect that seem to be such , many are called ▪ but few are chosen . . though salvation be sure to the elect , yet must it be assured to them . warnings must be taken , that they may obtain such an assurance . they may have the grace without the comfort . all diligence is therefore required to make their calling and election sure . . though salvation be sure to the elect , yet must it be wrought out by them with fear and trembling , because its god that works in them both to will , and to do of his good pleasure . he will be sought and found in every one of his waies , that he may still meet them with a blessing . . though salvation be sure to the elect , yet because they are men mixed among men , he deals with them by men , after the manner of men . rational creatures must act rationally , and so be acted with . he changes not the substance , but their qualities in renewing them . they are so moved , that they are enabled to move themselves in following him . though the elect cannot perish utterly , yet they may fall very sinfully . warnings well taken are effectual means to prevent much shame , sorrow and loss . god warns his children that they may be taught good manners . conditional threats are intended to prevent the mischief treatned , and are effectually blessed to gods elect. . the assurance of the elect lies not in themselves , as it flows not from themselves : the fathers purpose , and the sons purchase : the spirits indwelling , and the covenant-promises made by the father in his son , through his spirit to them , are their efficacious grounds . in subserviency thereto all due means are therefore needed and blessed warnings among the rest . god neither promises nor commands in vain . his word is still sure , as all ages have found , psal . . . . there is a peculiar vertue attending the word and means of grace to all gods elect in due time and order . that quickning power raises a lazarus , leaving others dead , destitute thereof . that saving grace of heaven betters the good plants under every shoure , when the weeds grow worse . that discriminating influence from the sun of righteousness , makes the flowers fragrant , though is occasions the dung-hill to stink . thereby is gods word made a savour of life to some , whilst it proves a savour of death to others . who makes a man to differ from another ? what hath he that he hath not received ? must not the prime and ultimate cause resolve into gods will ? do not you else subject gods will to mans ? there can be surely but one independant , either god or man , which is to be chosen , let reason it self judge by scripture-light . consect . . se the usefulness of a gospel-ministry . christs officers are given especially : to that end the churches watch-men are called to this great work . he sets them apart by an orderly call , to be his heraulds and ambassadors , his criers and publishers . the father sets them in , the son gives them to the holy ghost , makes them overseers in the lords flock . they are especially charged to warn the unruly , to prevent error and revolt . therefore did christ receive and give so many royal coronation-gifts upon his triumphant assention , for the perfecting of the saints , &c. that we hence forth migh be no more children tossed too and fro , with every wind of doctrine by the craftiness of seducers , &c. the best need warning . christs sheep must attend their shepheards , who are deputed to office by that grand shepheard of their souls . such must be set a part thereto from age to age , as timothy was charged by paul to chuse and charge such , who should be able to instruct others : all indeed are bound in their several ●alces to instruct each other charitatively , according to their abilities and opportunities . but christs officers must do it authoritatively , ex officio . governers of societies must instruct their inferiors with civil authority , these with ecclesiastical . thus it was of old by gods appointment : the levits were to teach in all their cities . thus it s still in gospel-days , in this and other points by the same authority . the very light of nature hath taught all nations in all times and places to set some apart for a sacred use , who should officially act between god and man. none so barbarous , but do acknowledge a supream deity , and highly esteem of sacred persons , solemnly consecrated to him . heathens observe this as well as christians , finding absolute need and choice use thereof . satan indeed still appears gods ape , in counterfeiting ridiculously and impiously gods pure worship , by gaudy traditions and innnovations , of multiplicious sorts among all nations . that his malice and desperate rage to spoile the best things , and do most mischief by such corruptions . vse . it should convince negligent christians , that will neither take warning , nor keep themselves from such a danger . is not such a felo de se much to be blamed ? is not this evil very sad and common ? they must thank themselves , that contract deadly diseases through-wilful carelesness . if people will run to infected places and persons , they are like to smart . errors are most catching in this back-sliding generation . it s one of its characteristical notes , given by christ himself ; floods of heresies the dragon of old spued out of his mouth against the church in her flight : and is not he doing the like again upon her return ? is it not a dreadful sin to tempt the devil , that he may tempt us ? is it not woful , to see so many embrace such palpable delusions ? the lord awaken them , that sleep so securely , when destruction is so neer at hand . he that being often warned , hardens his heart still , shal surely and suddenly perish . spiritual ▪ judgements are the worst of all , which give up so many to brutish senslesness , and usher in stil temporal judgements . the seven asian churches , and all those flourishing societies in europe , africa , and asia , both major and minor , were made sad monuments of such divine justice . they slighted warnings given them from heaven , by word and providence , and were suasively exposed to the rage of sarracens and turks , tartars and parthians , persians and infidels , under which they do remain to this day . iim and jiim , satyrs and devils are now howling there : where so many famous churches resounded aloud the praises of christ ; go to that shiloh , and to the jewish , that you may behold , with a bleeding heart and relenting bowels , the direful fruits of slighting warning , and pampering errors . . bring our case to the test , have we learned to act as becomes christians ? do we take warning , do we keep our selves from error and revolt ? is it our desire to be admonished ? do we delight in the means of prevention ? is it our purpose to avoid the snares ? do we endeavour , with diligence the use of all fit means , to keep our selves and others ? are we convinced of our former neglects ? have we been humbled for our many revolts ? do we smite on our thigh , as ephraim did , because we have born the reproach of our youth ? do we make it our work , with all diligence and delight , personally thus to keep our selves , and relatively to keep those about us and under us , through the lords help ? do we improve our time and strength , our skil and credit , our utmost endeavours , to prevent and remove the errors of the wicked ? are we studious of that signal charge given and renewed unto all gods people with so much of power and caution , again and again ? the cananites and tories of our hearts , are stil remaining as pricks in our eyes , and thorns in our sides : external enemies are multiplicious stil to ensnare us into satans crooked paths . do we earnestly redouble our watch and guard , against such eminent dangers ? . be stirred up to take and improve warning . . take good warning and refuse it not , ye that incline to error and backsliding . the lord speaks to you ▪ as he did to ephesus and sardis ; remember whence you are fallen , and repent . have you sucked poison at unaware ? be perswaded by your physitians to see your danger , and take good physick ? will not you give your watchmen the hearing , on the descry of a dreadful enemy ? doth it not concern you to mind your shepheards voice , that warns against the wolves and foxes ? what if they be disguised under sheeps cloathing ? are you like to be the safer , or will you be the less vigilant ? it s your mercy , that god bears yet with you , he will not alwayes bear ; after many warnings he will strike at last , if you stil refuse the things of your peace , they shal at last be hid from your eyes . be not like jerusalem in sin , least ye be like her in sorrow also . the lord took much pains by the former and later prophets , all his fore-runners to awaken them ; himself in person came to them at last ; but they would not hear . therefore came wrath on them to the utmost . doth not he warn you for your good ? should not self-interest move you , if the publick do not ? will you gallop stil towards your own ruin ? you will repent it . when it may be too late . is there no spark of ingenuity left ? hath satan robbed you of your religion and reason at once ? bruits will take warning , are you worse then they ? have you been so deeply baptized into the spirit of error , as to loose your sense , wit , and good manners ? do not ye see so many before you going up the steps of the devils ladder , to execution ? are your eyes quite out , that you cannot discern the issue of all your high-flown notions ? have not the seekers and familistical revelationists turned to levelling , ranting and quaking ? is not james nayler with his prodigious crue : a fair warning to each of those , that slight the publike ordinances of christ , to follow their fancies in private ? cannot ye discern yet , that one error will lead unto more : one separation from the good old way will usher in another ; til you come step by step to the devils bottom ? ask then at last , enquire for the good old way , the new and living way ; that you may walk , and find peace therein . . improve the warning , and abuse it not . learn to keep your selves from backsliding errors . shew your christian care in all due means appointed by him , personally and relatively . . personally , look well to your own souls beware of error in its first motions . mind your guards , slight not your watch , in the several sorts of your internal man. keep well the out-works of your external senses . learn with job to make a covenant with them . observe well the in-work of your imagination , that it be well kept and fortified against the black regiments of hell. let not your phansie be a common road for every notion pretending to new light. observe well the great gate of your understanding , that no disguised enemy may slip in unaware . sift and search every thing by scripture-light , that ye may know the truth . watch narrowly the fort of judgement and conscience , that carnal reasonings may not get in , and thrust out spiritual reason . let divine reason by the scripture of truth fortifie the same , against all surprises of the enemy . yield up your selves therefore to the spirit of truth , for effectual renewing , that through the blood of christ you may have it purified and pacified . if error get once into your conscience , he will make sad work there . exercise your self therefore , to have it alwaies void of offence towards god and man. the cittadel of your will requires a special watch . keep your heart with all diligence , for out of it are the issues of life . have a singular eie to the ammunition of your affections ; if wild-fire get thither , it will make work indeed . see them all well ordered , and well guarded least any be mounted for error against truth , and for revolt against perseverance . your love and hatred , your desire and fear , your joy and grief , your anger and distaste , your hope and despair are guns of great use ; if well managed ; but if error get once the mastery , they will tear you and others to pieces . stand on your watch then , as christ commands all in these sleepy daies . watch and pray , watch and believe , watch and labour against such an enemy . the baits are specious that will entice you ; but dreadful hooks lie close under them . deadly poisons , desperate diseases will tempt you round , under fair disguises satans powder-plots are most desperate in these later daies . his venom is refined and sublimed to its height . his old stratagems are revived afresh with more plausibleness . unclean spirits struggle and rage most stil , when near ejection . the lord will keep you whilst you keep close to him in his word and waies . he is with you whilst you keep with him : if you forsake him , he will forsake you . . relatively , keep close to your work , in looking to others . all superiours have a special charge to keep their inferiours from these dreadful evils . study and improve your relations well , to this very end ; whether political , or ecclesiastical ; magistratical , or ministerial ; whether parental , or magisterial , take heed to your selves and to the whole flock committed to your charge . act gods part towards them ; and act like god , whom you represent . use all such means in church or state , as christ himself would use , were he in your place . if fair means will do good , so much the better ; but rather then fail , use sharper tools . if lenatives will not avail , corrosives must be used . when a limb is gangreend , and mortified , it cals for iron and fire . if the patient grow phrentick , he must be bound and kept very close and solitary . if the disease be contagious , company must be kept off . if the sore will not fairly resolve by proper discussives , it must be ripened , lanced & cleansed with stronger medicines . if a member be broken , disjointed or wrenced ; you can hardly cure it without pain and trouble , superiors are physitians in their kind : if your patients be froward , you need the more wisdom , care & diligence . you are shepheards and rulers of men , all your titles of honor will still mind you of your duty and burthen . dignity and duty are still inseparable . you are set over others for their good . keep off therefore these great evils from them , and keep them from these evils of revolting errors . the external man is within your reach , the internal man accounts to god alone . they that so honour god , he will surely honor , but they that dispise him in slighting his work , shall become vile and base . whilst you act like god , in acting for god , the glory will be his , and the comfort yours in the furtherance of the publique good . god looks now for such to stand in the gap , and make up the breach , to prevent a fatal ruin ; one man of note may do a world of good ; one moses , one phineas , one joshua , one nehemiah may be an eminent saviour under christ in this israel . who is on gods side now , against blasphemy and damnable heresie : against divisions and strong delusions ? act gods part now in your relations , with zeal and courage , with prudence and care , its gods own work you may well trust him for council and strength , support and blessing . the lord never yet failed faithfull reformers , who denied themselves for the publique weal . carnal policy will discourage you . divine policy will quicken you still . christ himself met with strong contradictions from all evil men , and evil spirits . your worst enemies are conquered ones , both in spirituals and in temporals remember and improve all your experiences , renewed so often for these many years . error discountenanced will soon wear away , whereas truth opposed will gather more strength . sinfull tolerations are the devils nurses in all relations , publique & private . be zealous for god , mind his interest , then shall your interest besurely settled . doctrine . the grace and knowledge of christ is a singular jewel . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace , in scripture-sense hath divers acceptions , improperly and properly . improperly , it signifies in a larger sense , thanks , joy , liberality , gift , office , &c. properly and strictly , it denotes two things . , gods special favour towards his elect. . his sanctifying work in the elect ; the former is favouring grace , this later is renewing grace . . it signifies gods peculiar favour towards his elect and that considered in the fountain and streams . . grace in the spring is called his pleasure , purpose councill of his will , amor benevolentiae , his love of benevolence . . favouring grace in the stream , signifies the various emanations of that eternal love in all the expressions thereof towards them , sutably to all their necessities ; thence the denominations of his predestinating and redeeming grace , his adopting and pardoning grace , his supplying and supporting grace , &c. which are in god one single intire act that is variously denominated from its object . this is amor beneficientiae , his love of beneficence , whence flows his amor complacentiae : his love of delight , embracing of them . secondly , grace signifies also properly gods sanctifying work of his spirit in his elect , called the fruits of his spirit the work of his grace , the gift from above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often the peculiar saving operations of his gracious spirit in them , and by them ; this grace is considerable in the root and branches in the habit and acts , in the principle and effects , in the seed and fruits , in the source and streams : in the beginning and progress thereof , being often called metonymically ; the spirit for the gifts thereof . . renewing grace in the root and principle , in the habit and source , in the seed and beginning is first given to the elect in their regeneration and conversion , to be the original of all actual graces in them ; this is called the new creature , the new man created after gods image , the divine nature ; the forming of christ within , &c. of this children are capable , if they be not of actual grace , which yet seems probable . this is inherent grace in the first principles and habits thereof , both gratis data and gratum faciens , in an orthodox , not in a popish sense . secondly , inherent grace in the branches and streams , in the acts and effects , in the fruits and progress , is variously denominated from the objects , subjects , manner of acting , &c. it s called faith , to express the motion of the renewed soul towards god in christ upon conjugal terms , believing his truth , closing with his person , trusting his promises , depending on his mercy , deriving from his fulness , observing him in all things which is called the life of faith . it s called repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it turns the whole soul from all sin to god , both in purpose and endeavour through his spirit , this and all other graces are still concomitants and subsequents of faith in their gradual proportion . it s called love , to denote the affectionate embracing of god in christ , and in his people for christs sake , as the most amiable object . it s called obedience , as it acts the whole man to a free and full compliance with gods will , revealed in his word . it s called thankfulness , as it affects the heart with the sense of mercy received . it s called self-denial , as it moves the soul to prefer christ before all things else , and part with any thing for his sake . it s termed patience , in regard of sorrowfull evils which it learns to bear submissively . it s named humility , with respect to its low thoughts of self : submitted still to christ . it s nominated temperance , in regard of its care to avoid all excessive use of creatures . it s termed zeal , as it moves with fervour for good against evil . it s termed justice or righteousness , in respect of its readiness to give every one their due . it s called prudence , as it regards all due means tending to right ends . it s termed wisdom , as it s acquainted with the best things in their nature , cause and end . thus grace inherent hath its various appellations and distinctions , both habitually and actually ; being the grace properly meant in the text , as being that grace which is capable of growth . the knowledge of christ is taken also in a sense more large or more strict . . largely and commonly for a notional knowledge , void of saving faith and love , such as puffs up an empty brain . . strictly and specially for that saving applicative knowledge which includes all grace by an elegant hebraism , verbs of sense and knowledge , signifying both affectum & effectum . natural knowledge of things is acquired by sense , reason or authority . thus in spirituals , this knowledge of christs is spiritually sensible and rationally fiducial its a conjugal knowledge which implies . . apprehension of the truth of christs proper object . . credit and assent thereto upon his divine authority . . personal consent and particular applications in mutual acception and reciprocation . grace and knowlede in the text may be understood . . distinctly , conjunctly . . distinctly , shewing the excellent worth and needfull use of every grace , and of the knowledge of christ . . conjunctly by a figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace and knowledge , signifies gracious knowledge , as in that like phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace and apostleship for gracious apostleship . so the sense will be very emphatical , suiting our purpose in characterizing this excellent jewel , so singularly transcendent beyond all other . this precious jewel is curiously set out in the golden ring of divine records , where you find it held forth in its radient lustre , whose glorious beams may be contracted for our clearer apprehension into plain description , you may then observe it to be a conjugal acquaintance with jesus christ our lord and saviour , wrought in gods elect , by the special operation of his renewing spirit , and effectually improved to gods honor and mans good in every relation , toward god and man. this is the choice jewel , whose eminent worth hath been in all ages so incomparably prized by the word and friends of god. every page of scripture sets forth the peculiar eminency thereof : every precept and promise ; every prefiguration and prophesie ; every president and performance points unto this . this was under the old testament more ceremonially vailed , and under the new , is more evangelically revealed . this is the centre ; wherein all the lines of scripture do meet . all the patriarchs aimed still at this ; abraham saw his day and rejoiced ; davi● is full of it ; job was divinely advised to such an acquaintance , as to the source and sum of all good ; paul accounted all loss and dung , in comparison of this excellent knowledge ; and rationally determined , to know nothing else . peter sums all up in this . good reason for it , if we consider the object and subject , the cause and nature ; the property and effect thereof , which are all hinted in the former description . reason . the proper object adequate of this gracious knowledge is our lord and saviour jesus christ ; a singular jewel indeed , in every consideration . the paramount and non-such , the chiefest of ten thousand , both in his person and office , in his progress and purchase , in his relation and influence . . the person of christ is a noble paragon considered , as god , as man , as god-man . . christ is god blessed for ever , the eternal son of his eternall father co-essential and co-equal with him ; the the brightness of his glory , and the express image , or character of his person , in whom dwells the fulness of the godhead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially , and bodily : the only begotton of the father full of grace and truth ; essentially one with the father , though personally distinct , by an eternal generation , unutterable to man : firmly to be believed , ( on gods testimony ) and piously adored , not curiously pried into . the wonderful wisdom of the father , who was his delight before time , by whom in time he made the world , and upholds all by the word of his power . essentially , he is god of himself ; personally , god the son of god the father . his proper name is the word of god , the wonderful councellor , the father of eternity . he that doth what ever the father doth , and to be worshipped , as the father is worshipped . he that sends the spirit from the father ▪ who being in the form and substance of god , thought it no robbery to be equal with god. to him be glory for ever , amen . . christ as man , is the rare object of this knowledge . for the word was made flesh , and dwelt among us ; and we have seen his glory . so the beloved apostle witnesses of him . he took on him , not the nature of angels , but the seed of abraham . thus the son of god became the son of man , being miraculously conceived of the holy ghost , in the womb of mary the virgin , ( over-shadowed by gods spirit , ) and born of her , in the humane nature , like to us in all things , except sin . thus was god the son made manifest in the flesh ; by assuming the nature ( not the person ; for then had he been two sons , and two persons , ) of man to himself . this man christ jesus hath body and soul , the two substantial parts of man , even as we have , as appear'd in his whole progress : both which he hath glorified , not nullified . this fatherless man is as wonderful , as the same motherless god , for who can declare his generation , as to the manner of it ? thus infiniteness confined himself . god eternal was born of a finite poor virgin. here is an object indeed for the best knowledge of the best man , god become man. . christ is god-man , emmanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god with us : the true ithiel , god with me ; the very vcal ; who is all. in him , by hypostatical union , the humane nature with the divine , do both subsist in god the son , the second person of the divine trinity . here is indeed a complication of ineffable wonders . as there one divine nature subsists distinctly in three divine persons . so here two natures , the divine and humane , subsist both in one person , each of them acting and remaining distinctly , conjunctly and inseparably , incommutably , and unconfusedly , as the fathers expressed it , to avoid errors on both hands . here is no mixtion , nor composition , no confusion nor conversion , but a mysterious and transcendant union , from whence flow the various expressions of scripture . . when that is attributed to each nature , which properly belongs thereto ; as suffering , to humane nature , and also , when that is attributed to the person , which therein belongs to both natures , as to be mediatour : this is most proper . secondly , when that which is common to the whole person , as to be mediator , is attributed only to one of the natures , suppose to the humane : this is more improper . thirdly , when that which is proper to one nature , is attributed to the other nature , in concreto , by a name denoting the whole person : in that sense its true that god purchased his church by his blood , and that the king of glory was crucified , by communication of properties . yet this acception is the most improper of the three ; being metonymical , as the second is synecdochical . in man two imperfect natures , soul and body , are coadunated , with reservation of proprieties , to the constituting of one suppositum and person , by the vertue of god. christs person in the divine nature , being most perfect , took the humane nature into the unity of one person , by his own vertue . so that its one and the same christ , visible according to the humane , invisible according to the divine nature . this hypostatical union was the work of the trinity , mediately ; of the holy ghost , immediately , and of the son , terminatively . the fathers compare this mysterie to the joint work of three sisters , making up one vesture , and putting it all conjunctly upon the second of them . it was necessary that christ should be god , . to impart an infinite value and vertue to his compleat obedience . . to overcome all sufferings and enemies . . to communicate all effectually by his spirit to his people . it was as needful that he should be man ; . because the godhead could not suffer ; secondly , because the same nature that had offended , was to satisfie , . that our nature corrupted by the first adam , might be restored by the second , christ jesus our lord. thus is christs person , the amiable object of our knowledge . secondly . christ considered in his office is a precious object , his chief business , as mediator , being to procure effectual reconciliation , to the saving of his people , by his perfect oblation presented to god , for them , and applied to them by gods spirit ; he assumed the name and function of jesus the saviour ; he was anointed as the christ of god ; with all suitable qualifications : and made lord of all , but especially made our lord and saviour , by personal appropriation , and effectual application . thus was christ voluntarily made of a woman under the law , subjecting himself , in that wonderful dispensation of his mediation , to receive from the father , his call to that redeeming function . there was no defect in god , but in us only , who wanted skil , power and will utterly , to the curing and saving of our selves . christ therefore was divinely anointed to be our soveraign , prophet , priest and prince , to effect all for us and in us needful to salvation . as a prophet he reveals the whole council of god ; as a priest he makes full expiation to god , and intercession for us : as a kingly prince , he subdues all spiritual enemies , and makes all things serviceable to the guidance and protection of his people , under his soveraign rule and government . all this he did and doth by his eternal spirit , as the scripture records , freely , fully , surely and singularly , being therein a glorious object of christian knowledge . thirdly , christ in his progress is considerable , under a double state of humiliation and exaltation . . his humiliation , appeared in all the steps of his conception and birth , of his life and passion , of his death and burial most wonderfully : this god head was then covered with the dark vail of his humane nature , mourning as it were in the sad habit of his infirmities , for his peoples enormities . he willingly then eclipsed his divine light within the dark lanthorn of this submissive state , he humbled himselfe to exalt us , he emptied himself that he might fill us . he parted with all , that he might give us all . he shewed himself to be the son of man , to the lowest degree , that he might bring all his into the state of children . had there not been an absolute necessity thereof , he had never done it . had not our case been so desperate ; could any other way have expiated and destroyed his peoples sins , christ had not come down from the height of glory to the bottom of ignominy . here is an object of admiration indeed , god humbled to a childs state , growing up by degrees in stature and grace , doing and suffering every moment for his enemies in rebellious arms . behold the son of man wrastling with earth and hell , yea with heaven it self , conflicting with mans rage , the devils fury , and the wrath of god! what think you of sin , the murtherer of this christ , and of that love which gave him to the death ? thus made he his soul a sacrifice for sin , that he might see his seed , and the good will of the lord prospering in his hands . he laid in the grave to confirm his death , and to air that bed for our repose . his god head held his soul and body asunder from each other , yet still inseparably united to himself . thus may you see a man drawing out his sword , holding in his hands still both sword and scabret , till it be put up again . thus it was needfull that christ should suffer , and so make entrance into his kingdom . secondly , christs exaltation is further worthy the best observation . therein his glorious person unvailed himself of all humane weakness , though he still retained the nature of man and its properties . he laid down his sable weeds to put on the roabes of immortality . his god-head did then raise up his man-hood in his resurrection ; and the son of man declared himself by his divine power , to be the son of god : the price paid for his people in his humiliation ; he applies by power through his exaltation , to them orderly and effectually . he is god-man still , and therefore tearmed the man christ jesus . thus his office was to be compleated by the compleating of his saving progress . he conversed then among his disciples , the space of forty days to confirm their faith ; and to instruct them in the affairs of his kingdom . thence his ascention was solemnly performed , followed with his session at the fathers right hand ; and intercession for his people . these are the four main steps of his exaltation to be singularly improved . he rose that we might rise from death to life : he ascended , that we might ascend ; he sits at gods right hand , that we may sit with him on his throne ; and he still intercedes to make all our intercessions effectual . who shall lay any thing to the charge of gods elect ? it s christ that died , yea rather , that rose and ascended , siting now at the right hand of the majesty on high , and ever lives to make intercession . thus is christs progress of chief worth and consideration . . christ is most considerable in his purchase also made for all his people , which hath both value and vertue in it . . the value of his whole obedience was of infinite worth , being the merits of god-man , giving full satisfaction to gods justice , for all the sins of all his elect , and making a full acquisition of all the good they were & should be capable of . this price of christs perfect righteousness , active and passive , was put into gods coffers , to be seasonably and effectually applied to all his people orderly and actually from their conversion to their utmost salvation by his spirit according to his eternal purpose . by the same value were all gods elect from adam to christs death , delivered from the guilt & wages of sin upon christs engagement of seasonable performance ; for he is the lamb slain from the foundation of the world ; intentionally in the divine purpose and promise . . the vertue of christs perfect obedience , extends to the effectual application thereof to all gods people . so the fathers purpose in electing , and the sons intention in redeeming , do run parallel . that value which christs merits presented to god , cannot but be attended with answerable vertue for the making good thereof to the utmost . the son of man came to seek & save that which was lost , and that to the utmost , seeing he ever lives to perform all . whilst therefore he was gone into heaven to act his part there , he was carefull to send his proxie , even his own spirit , that should make a through application of all his purchase by the conveyance of his saving grace to all his chosen . his oblation is living and lively still , even as christ himself who abides for ever . the ceremonial oblations had him shadow'd out , to represent the efficaciousness of christs oblation . a wise man paying a ransom or debt , as surety for another , will be sure to know for whom , and to see his purpose fulfilled to his power . the agreement or covenant made between god and christ ( distinct from the gracious covenant made conditionally with the visible church in christ ) imports as much . as the father required , that he should offer his soul a sacrifice for sin , which the son willingly undertook ; so was it engaged to him , that he should see of his seed , and the good pleasure of the lord should prosper in his hand . so that the vertue of his blood is still included in the value of it ; both being directed by divine intention , which terminates in the proper subjects thereof . therein concurs his threefold office , he being still a prophet and prince , as far as he is a priest unto any . the vertue of christs merits is indeed intrinsecally infinite like himself , and only limited with the value thereof by the divine pleasure . this purchase of his may be said occasionally and secundarily to comprehend the whole creation in subserviency to divine intentions , but directly and primarily the scripture limits it to gods elect , for whom he came , and lived , prayed and died , rose and intercedes still . it extends to the removal of all evil , both of sin and sorrow inchoatively , progressively and consummatively . it reaches also the import of all sutable good spiritual , temporal and eternal . all things are ours , and for our sake , that are truly his , and so far as we are his . is not this a choice jewel to be duly viewed ? doth not such a purchase challenge our best knowledge ? the possessive our gives rellish to all . it doth us little good to hear of indian treasures that are not our own . fifthly , christ is most precious in his relation , multipliciously expressed to his people , by allusion to all choice relations in things natural , civil and artificial . the perfection of all creatures is radically in him , originally from him , and reductively leads to him again . none of them can sufficiently set out his wonderfull relation wherein he stands towards his chosen ones ; he therefore borrows the cream and quintessence of them all to shadow out to our shallow capacity the marvels of his glorious grace . thus he speaks to his babes in their known dialect , that he may gradually and familiarly be understood of them . he calls himself their root , giving sap and life to every branch of his . he is the head that conveyes all motion and sense to all his members . he is the fountain-spring , from whom all living waters flow into the streams by his proper conduits . he is that sun , who carries light and life by his access unto all creatures . he is the father that tenders his children . he is the husband that cherishes his spouse ; the elder brother that looks to his adopted brethren : the master that hath the best care of servants . that foundation is he , on whom the fabrick stands ; that garment that must cover us , that food that must sustain us , that portion that must maintain us to saving purpose . look into the whole compass of creatures ; what ever good you can find therein is used by him to set forth his goodness . what ever defect you find in the creature , he is not capable of that is all goodness , all perfection . is not such a christ a singular object to exercise our knowledge about ? what his office called him to , his progress fitted him for , and his relation makes conveyance of through his holy spirit unto all his . sixthly , his influence is considerable for actual communication of all . each relation of his carries still with it a secret , sweet and sutable influx , which doth strongly and efficaciously operate on all his : thereby they are made more and more partakers of the divine nature , in escaping the pollutions that are in the world through lust . the apostle had found the precious vertue thereof , which made him so desirous to know him in the power of his resurrection , and in the fellowship of his sufferings , being made conformable to his death . this the converts at ephesus felt , who being made acquainted with this gracious knowledge of christ , were quickned by his power , and made to rise with him . yea , to sit with him at gods right hand . this influence is free indeed , this spiritual wind blows where it lists ; not being tied to any means , it works at pleasure with or without means , by weak , small , improbable or contrary means , yet ordinarily god works by his appointed tools ; he walks in his own road of providence , and leads his people step by step to the very top of jacobs ladder . in the course of things natural and spiritual , he limits us still , though not himself , and will be sought and found in each of his ways for the further knowledge of his divine influence . it s he that is the life of our life , the strength of our strength ; in whom we live , move , and have our being , both naturally and spiritually . how excellent then is that gracious knowledge , whose object is thus excellent in every consideration ? reason . the subject and recipient of this knowledge sets forth the inestimable worth of it . they are his elect , his chosen jewels , his peculiar people , to whom he imparts this jewel unto . them only doth he know for his of all the nations to whom he makes himself thus savingly known . as he makes himself the pearl or price to them , so doth he make them pearls of price thereby . blessed are the people who learn to known him , being first known of him . the rest are refuse stones , these are his living precious stones . others he knows with a general knowledge of intuition , but these with a special knowledge of appropriation and approbation . the rest delight not to know him , as he delights not to know them . he never knew them , and they never knew him in this choise manner . for his own he came to make himself thus graciously known to their souls in all the dimensions of his eternal love , surpassing mans knowledge , that they may be filled with the fulness of god. how precious is that knowledge that makes the subjects thereof so precious ! how admirable is that jewel that takes up the the sublimest contemplations templations of the most glorious angels ! those elect angels are still attending in his ordinances , to join with his elect , and learn of the church this manifold wisdom of our god. for those elects sake christ suffered all things meritoriously , and paul his servant providentially . those elect whom the lord did foreknow , he never casts away , but makes them up among his jewels , by making his christ so precious to them , in a greacious way . his choice love did freely choose them before time , and is fully assured to them in christ , being communicated through the precious operations of his spirit , to make them precious like himself in due time , unto eternity . reason . the cause of this gracious knowledge doth as wonderfully magnifie the same , considerable in the efficient , formal and final . . the efficient cause and author thereof is the blessed trinity jointly , yet distinctly , revealing and communicating jesus christ unto his chosen people . . the external operations of god towards the creature being indivisibly effected by the three persons , concurring in one , the son doing nothing but what he sees his father do , and working still , as the father works ; and the spirit proceeding from both , speaks not of himself , but whatsoever he hears from them both , that speaks he unto christs disciples . . distinctly , according to their distinct personal relations . . the father electing from eternity ; having chosen them in christ before the foundation of the world , that they might be holy and unblameable before him in love ; and therefore predestinating them to the adoption of children , by jesus christ to himself , according to the good pleasure of his will ; and making them , through his knowledge , meet partakers of his inheritance in light , by translating them into the kingdom of his dear son , who were chosen according to his foreknowledge through sanctification of the spirit . . the son accepting and undertaking , tendring and effecting , in and by himself the whole business of their salvation ; making known the same by his word and spirit , as also by his own person , in the dayes of his flesh . . the holy spirit by wooing of their souls , opening their eyes , and fitting them for the reception of this excellent knowledge , infusing the same into them , applying it particularly to their several dispositions and occasions ; removing daily the scales of their ignorance and sin , scattering the mists raised by the prince of darkness ; repressing the vapours steeming from their boyling lusts and dunghil hearts ; setting forth christ to their souls in his full beauty and loveliness ; and leading them into all truth , by taking of christ to impart unto them the gracious secrets of the fathers counsel . thus the glorious god works graciously in and by all means of his appointing , to the creating , encrease and perfecting of his singular jewel . . the formal cause is very remarkable in that peculiar saving application made of christ to his elect in their conversion , gradually carried on towards perfection by the spirits gracious operation . for then doth he stamp on that soul the glorious characters of christs image , and begets that new creature , which divine off-spring moves upward instantly , in conjugal reciprocations , dilating the soul in all her faculties to the further comprehension of christ . it may be parallel'd with that energetial power , whereby the rational soul , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animates the humane nature , into all suitable operations . what the soul is to man , in naturals , that 's christ to the soul in spirituals . the principle of all life , sence and reason thus spiritually applied to the regenerate , enables and excites , directs and strengthens them to the choice improvements of this conjugal acquaintance . christ on marriage terms by his spirit in his word , tenders and gives himself to be their husband . by this quickening touch , they are efficaciously moved to close with him , and keep close to him , by matrimonial reciprocations . thus doth the gracious knowledge of christ receive its first being and progressive operations from that light of life imparted to gods people in this conjugal union and communion . i will betroth thee unto me , saith the god of grace , in kindness and mercy , in truth and judgement , and thou shalt know the lord. admirable sure in this divine acquaintance , that is thus twisted by the lords own hand , and embraced by a gracious hand ! rare is that jewel , which is so curiously wrought for the workmanship of the god of heaven . therein do shine all divine attributes in their orient brightness , at the wedding feast of the king of saints . is not this life eternal , thus to know the father , the only true god , and jesus christ whom he hath sent ? doth not this sun of righteousness bring healing under his wings to all that fear his name ? is not he that living , that quickening light , that dispels all darkness and death , by his gracious visits and influxe ? do not his amiable aspects produce a joyful spring of all divine graces in the new world by his glorious light and efficacious heat ? doth he not ravish with divine embraces the new creature , with his all-searching presence , and his perfective influence , through all the beams of his transcedent communications ? do not his active rayes cherish , by all his renewed motions the principles of life given to all his ? this divine sun never ecclipsed but once for the salvation of his , though he seems often to be clouded , in his alternative access and recess . . the final cause of this gracious knowledge adds very much to the choyiceness thereof . we may consider it both as supream and subordinate . . the supream ultimate end of it is gods glory , which is also the end of all things else , which are all made for him . this relative glory of god , which was laid in the dust by mans rebellion , christ undertook to repair ; which he performed fully , giving satisfaction in mans nature , and so glorifying all the divine attributes . thus in the first building up of zion , as in the restauration and preservation thereof , he still appears in the glory of all his excellencies . his power and wisdom , his greatness and goodness ; his mercy and justice , his truth and holiness shine radiantly in every part of it . christ thereby read us our lesson , and writ a fair copy for our imitation , that we may glorifie god by the knowledge of him , in giving each of the divine persons their proper honor . . the father , for giving such a son for such enemies , and upon such terms ; all the honour of christ redounds to his father ; for the son doth nothing but what he hath seen the father do , and speaks not of himself , but the father by him . . the son by our embracing and publishing , desiring and esteeming the particulars of his infinite glory , whereof he is so full , that we have still cause to admire with all saints , the length and bredth , the heighth and depth of it , in the manifestation of all his excellencies . . the holy ghost by whose special favour and influence we are made partakers thereof . he shall take of mine , said christ , and impart it to you ; for all that the father hath is mine . what infinite condescension is it , for that glorious spirit to stoop thus to sinful dust and ashes , to reveal and apply the gracious counsels of god in christ ? yea , to bear with our ignorance and unbelief , contempt and neglect , abuse and affronts ? nay more , to dwell in such dunghils and receptacles of all filthy lusts ? what infinite mercy is that which carries on the work of grace through all opposition , and keeps a weak spark alive in the midst of an ocean ? what marvellous power is that which preserves a poor smoaking flax among so many storms ! . the subordinate and proxime end of it is mans good ; both personal and relative . . personally our own salvation , purchased and manifested by the author and object of this knowledge , is hereby assured and orderly confirmed to us , in all the wayes and means of his appointment , through his peculiar blessing . the perfect knowledge of him will compleat , as the beginning thereof begins our salvation . through the knowledge of him are given to us all things pertaining to life and godliness . as he came once in person , so hath he from the beginning by his spirit through the same communicated all saving good , and will still do it . that bosom friend of his leads us thereby into his very heart , there to behold and embrace the whole platform of our salvation , in all the steps of it , from election to glory , that by walking therein steadily , we may ascend to his father and our father , his god and our god , through the same ladder , even christ , whereby he comes down to us . christs deity surpassing the highest heavens infinitely , is the top ; and his humanity , fixed as it were on earth , is a sure step for us . the more careful we are to attain this end , the more certainly shall we promote that further end. god hath so wonderfully twisted our happiness and his honour , that we advance the one by furthering the other . one eye he allows us for the recompence of reward , that we may thereby effectually look through it , to his glory . is not this knowledge a jewel of price , which conveighs and assures all good to us ? the end of his electing and predestinating us , of his blessing and saving of us , is it not that we might be to the glory of his grace , whereby he hath made us accepted in the beloved ? christ himself desired glory for that end , that he might glorifie god. this excellent knowledge was never so dearly bought , to be a meer pleasing of our selves and sin , but to spiritualize us throughly , in all the powers and parts of soul and body , that we may be holy and happy , like unto him , in the honouring and enjoying of him . . relatively , the subordinate end thereof is the good of our neighbour ; that speaking the truth in love , we may grow up unto him in all things , which is the head , even christ . he gave all the means of knowledge , and all teachers ordinary and extraordinary for the perfecting of the saints , for the work of the ministry , for the edifying of his body . god hath so contempered his gifts among the members of christ , and his spirit doth so variously convey the same , that the one cannot say to the other i have no need of thee . he could in a moment , and immediately from himself , bring them to their full perfection . but his infinite wisdom hath thought it best , that his body should be joined together and compacted by that which every joint supplies , according to his several workings in the measure of every part , to make an increase of it self in love. he loves not , he allows not selffishness in any of his . by his own example and command he hath directed us to seek the things that make for peace , wherein we may edifie one another . convulsions in his members are most direful and dangerous symptoms , proceeding from ill humors , vapors and spirits . whilst the limbs fall a jarring , the body must needs decay . that wisdom from beneath , which cherishes contentions and envy , is sensual and devilsh . the devil hath no better sport then in such troubled waters . these confusions of tongue become babylon better then zion : must not the stones of gods temple be proportionably squared and fitted to each other , that his sanctuary may be erected ? should not they that believe in one god , are saved by one christ , justified by one faith , acted by one spirit , sealed by one baptism , supported by one hope , and ruled by one lord , walk in one love also , and be shod with the preparation of the gospel of peace ? there is too much of hell fire in unchristian combustions . such ignes fatui , and cheating meteors lead many to destruction . do not such wandring stars and blazing comets manifest divine wrath and portend woful judgements ? if our light and fire burn better then anothers , have we not cause to be more thankful and communicative ? what have we that we have not received to impart to others ? are not the strong bid to bear with the weak , and not please themselves ? our neighbours good is co-ordinate still with our own interest , for we should love our neighbour as our selves . is not this jewel a very precious one , which is of such import to the benefit of all ? reason . the nature of this gracious knowledge doth further demonstrate its excellency . there are three special parts that do make it up , being the choice ingredients thereof , apprehension , assent , and application . . apprehension of the matter understood , is found in every kind of knowledge , specially in this . a view of christs beauty and excellency is taken by the mind thus spiritualized . the lively picture of christs al-sufficiency is drawn in his gospel by the pencil of his own spirit . the lord himself opens his very bowels to the prospect of his peoples eyes therein . is not this a precious sight indeed , to behold such a saviour in all his proportions ? doth not the sensible sight of our vileness and sinfulness recommend such a merciful redeemer to our apprehension ? can we behold our own wretchedness . insufficiency and unworthiness ; and thence cast a glance on his sutable and sure redemption , without admiration ? doth not the survey of divine fulness , thus exposed to view , exalt the lord christ above all other lovers ? are not all his royal perfections , a magnificent sight to a gracious soul ? can there be any thing more swett and stately ? . assent and credit to the truth apprehended attends this knowledge in a singular way . the god of truth bespeaks this assent by the word of truth . salvation by christ alone for true believers upon conjugal terms , is the sum thereof . he that believes his testimony , hath set to his seal that god is true ; divine authority gaining thus credit to his assertion , sways the judgement to reason the case , and cast its resolve upon christs side . divine reason then perswades mans reason , that such a christ is worth the accepting upon his own terms . the soul thereby judges all capitulations and reservations to be sinfull , dreadfull , irrational . mans reason is then brought over to such a subjection as christs reason demands without delaies or exceptions . it sees that in christ , which is better then all , and suits its wants in every part thereof . it sees no help from any creature to be looked for , and judges all to be but vanity and lyes that hinders from christ . the soul then learns feelingly to cry , none but christ , none but christ , as the martyr did , with due conviction of sin and righteousness in order to judgement through the spirits help . the soul thus weary both of self and sin , readily assents to that truth of god which presents christ for a faithful and loving husband , for saviour and lord : and is not this of singular worth ? thirdly . application and hearty consent is the main ingredient of all conjugal knowledge , especially of this . the soul is hereby effectually yielded into christs own hand upon his own terms . the will in this act accepts of christ , and renders up it self to his disposal . conjugal acception is thus reciprocated , that the whole man may yield unto him all loyal obedience of faith and love. this great wheel thus moved , all the affections turn accordingly christ ward , heaven-ward , that before still moved self-ward and earth-ward . the soul being thus surrendred to christ , depends on him , and derives from him still grace for grace . all other things then become serviceable to the honor and service of christ . this marriage-union brings with it a free and full , a singular and sure communion . then saith the soul , my beloved is mine , and i am his . i have all from him , and all for him , all in him and all through him . and is not this a very rare jewel , that makes a match between heaven and earth ? is not this knowledge of singular worth that marries sinfull man to god almighty ? is not this thing of a rare value , whose nature appears so supereminent ? reason . the properties of this knowledge do much commend its excellency also . they are expressed by a pregnant word , full of sense and vertue , being called a gracious knowledge . . in regard of gods favouring grace , whence it flows , which it manifests , and whither it leads . the glory of divine grace doth so admirably and so wonderfully shine forth therein , that its preciousness is as remarkable , as the noon-sun in a summer-day . . in respect to his renewing grace , this knowledge is truly and incomparably gracious ; being attended with all the gracious train and fruits of christs spirit . so far as the lord is duly known by his people , so far is this knowledge attended with a proportionable measure of saving grace . . it s a fiducial knowledge that knows christ with conjugal faith , discerning of him , looking up to him , closing with him , following after him , trusting in him , feeding upon him , drawing all from him , and returning all to him . . it s a loving knowledge that embraces christs love , and retaliats love for love , loving his person first , and then his goodness . that soul that knows christ , loves him sincerely and self-denyingly , fervently and constantly . that soul hears and speaks , prays and acts in love to him , loving his word and ways , his name and honor , his service and servants , out of love to him . that soul for his sake , loves his saints with a love of delight , and sinners with a love of pitty . the more she knows of him , the more is her heart melted into his heart , to be cast into the mold of his love. what 's recorded of famous ignatius , † is verified of such , the name of christ is engraven on their heart by the finger of his own spirit . . it s a penitential knowledge that melts the soul with godly sorrow , as looking on christ pierced by him , and for him . the sight of such a saviour so unkindly requited cannot but make sin out of measure sinfull to such a tender heart . the sweetness of christ must needs embitter every sin to such , who have tasted how good the lord is . such do hate sin with perfect hatred , knowing the baseness and unreasonableness thereof . christ clears their eyes to descry and detest the least appearance of evil . the more beauty is discovered in him , the more ugliness do such observe in sin , his grand opposite . they take most pains to mortifie those lusts which are most opposite to christ . . it s an obediential knowledge , carefull to observe the lords will made known . if any say that he knows him , and keeps not his commands , he is a liar , and the truth is not in him . if we know that he is righteous , we know that he that doth righteousness is born of him . this knowledge is not notional but practical . it rests not in the brain , but conveys influence into the whole life . it s not idle , but very active . it studies his will to fulfill it , and fulfills it in studying thereof . it s obedience is neither blind nor lame , but a spiritual sacrifice , a rational service . the whole man in heart and life compleats this oblation of loyal observance . it minds the precepts as much as the promises , and desires holiness as much as happiness . it would act like christ , in acting for him . . it s an humbling knowledge that puffs not up , but laies the soul low . the more any know of christ aright , the more still do they know of their sins . the best of christ being duly known , makes them to know the worst of themselves . christs eye-salve doth so clear their eyes , that they see easily those sinfull motes of lesser faults , which by their moon-light of notional knowledge they could not discern . their beholding of christ in their gospel-glass , with open face thus , shews more of this shame and of his glory . thus job was more humbled by seeing of god in a clearer light . abraham acknowledges himself dust and ashes upon familiar conference with christ . their affronts put on him in their time of darkness , humble them soundly in this season of light. they learn daily as socrates said , to know their ignorance . as simonides the more they study the knowledge of god , the more amazed are they with his glorious unsearchableness . . it s a grateful knowledge , that cannot endure sinful ingratitude . they know thereby the worth of mercy , and the high price , paid by christs blood for every favour afforded to his . the bounty of christ so magnificently multiplied on them still renders them thankful debtors , mindful of their bonds . their insolvency they more throughly know , which makes them the more beholding to him . what others enjoy by common providence , they receive still by a gracious promise . ingratitude , the sum of all evil , they abominate as the devil himself . their homage and rent do they bring to him , whom they well know to be their chief lord. returns of duty they labour to make in some proportion to their receipts of mercy . . all other graces do beautifie this , attending on christ in following his train . patience and prudence are found in their rank . zeal and diligence will not be backward . meekness and sweetness will not be strangers . courage and fortitude are ready at hand . sincerity and self-denial are inseparable companions thereof . the knowledge of christ then is a choyce jewel , that is so well set and accompanied . nothing is wanting for knowledge or comfort , so far as christ is known or enjoyed . reason . the effects of this gracious knowledge do add very much to the price thereof . it works effectually upon the whole man , in every relation towards god and man. there is no condition , nor occasion here , wherein its influence is not manifested . it s a precious root , that bears much fruit , solid , substantial , and still seasonable . it renders a man fit for every good , and is a preserver from all kind of evil . it makes a man still to look to christ , and to seek for him in every ordinance . the matter and means of divine worship with the manner and solemn time thereof it spiritually minds . in every providence christ is also acknowledged by such , in every duty towards their neighbor . as the first table of christs divine law is unto them the standard of worship ; so is the second table of his decalogue their constant rule of officious duty towards every man. that order and safety setled by gods word , for beauty , strength and use in this worldly fabrick , the knowledge of christ teaches how to preserve with all possible care . the chastity and propriety of body and goods , as well as of souls , it looks after . the credit and content that concerns all men in their respective places is much furthered , and duly preserved by this gracious knowledge . it s good physick to purge out ill humours , for the curing of all distempers . it affords choice food for old and for young , for strong and for weak , in all necessities . what the rabbies soy of the material manna , is truly verified of this spiritual meat : that its relish suits every palat , and may satisfie every desire . it s a cordial against all faintings , to revive the feeble in their agonies . armour of proof it furbishes for war , against all enemies inward and outward . it is the key of christs magazin and of all his stores , opening the treasures of our all sufficient god , our el shaddai . if you can conceive any thing of worth either in heaven or earth , this knowledge of christ will both match it and get it for you , so far as may tend to your real good . it s in a word the true elixar , and philosophers stone , that turns all to gold , and puts a choice vertue into every thing towards felicity . vse . this knowledge appears a singular jewel upon good reason : good use thereof should be made also . the best things are made for the best use , and appear best therein . as christ himself is of infinite usefulness , every kind of way ; so is his grace participatively and communicatively . this may be improved then , . in a word of information , . see hence by way of corollary , the singular method that should regulate every mans study . men are naturally desirous of knowledge , by an instinct suited to their rational being . mans soul was at first made after gods image in perfect knowledge . what sin lost and defaced in adams treason , grace only restores . the knowledge of christ affords a tree of life ; but most follow the serpents advice stil , in longing after another knowledge , both of good and evil . the sinful issue of sinful adam do stil love to tread in his steps , hearkening to satan rather then to god. they are still learning to know good and evil by sad experience . this tree of life is little observed and less improved , mens palats are so far degenerated . most are still scrambling about that tree for fruit , which can yield nothing but sin and sorrow . the best of its fruit like to sodoms apples , look very fair but by the least touch turned into ashes . most men break their necks in clammering about and climing of that tree whose fruit brings death . if that fruit seem hard , it s but a shell ; if it appear soft , it s through rottenness . in every condition , men study something , but most mind least this choice tree of life . christ is divine wisdom , essentially and personally . in him are hid all the treasures of wisdom and knowledge . he keeps open school , and sends his spirit to be his usher . he teaches within , by motions of conscience ; and without us in his word and providence . the volumes of his truth , and of all his works he gives us to read , that the former may explain the latter . he is the best master for skil and sweetness . yet few do learn to any purpose , because they slight the knowledge of him . men study pleasures , profit & honor in the world below , which are to be had only from him . arts and sciences others would attain , but they miss their aim im●missing of him . some gaze at the stars , and stumble in the dark , like the blind philosopher for want of christs light. many study words to tickle mens ears , neglecting christs word that would teach the heart . some mind the law of men so disorderly , that they attend not to the law of christ . the bodies of men are studied by many , whilst their own poor souls are wholly neglected . the care of souls is professed by some , who yet little mind this saving knowledge . divers , parrot-like , do speak of christs knowledge , not by experience , but only by roat . too many are found studying how to sin , without trouble and sence , without stop and remorse . not a few tempt satan to tempt them , and study how to act a satanical part of tempting of others . til christ be the rule of all our studies , they will be fruitless , being without rule . till he be our end , they will be sure still to prove endless . til he be the ground and the strength thereof , they will prove groundless and supportless still . if we learn him well , he will teach us all that we need to know . if we know him not , we shall learn nothing , that 's worth the knowing . knowledge is excellent , when it s orderly learned and improved but it proves mischievous , when it s once corrupted and abused . such men like toads , carry a stone of worth in their heads , being full of poyson in their heart and life . like monstrous syrens , they have a fair face , but a shameful tail. the tinkling cymbal , and the sounding brass is the fit emblem of too many now . the lord teach us to study christ stil , in all , above all , that we may know all in him and for him . second vse is for reprehension , both to the graceless and to gracious souls . . it justly reproves the graceless and unregenerate , that still many wayes stand against this truth , as . all ignorant ones , that do not know and will not learn christ . such live in the dark , as moles under ground , and owls or bats in the open ayr . they are born blind , and will continue so , not looking for cure . it was so of old , and it s so stil ; my people parish for lack of knowledge , was the lords complaint . a people of no understanding shall find no mercy from him that made them . consider it well ; gross wilful ignorance will aggravate , not lessen your sins . under gospel-light such ignorance is very dreadful . this is a sad condemnation indeed , that seals up the full measure of all other sins . men think they see , and therefore remain blind . none are such fools as the conceited wise . my people is foolish saith the lord ; again , they have not known me . they are wise to do evil , but to do good they have no knowledge . men pretend business , they have not leisure , like the duke of alva , who had so much to look after on earth , that he had no time to look after heaven . but is not this egregious folly , to slight the jewel , and mind only the cask ? if you have not so much time as others , why do not you redeem what you have ? should not you rather spare it from your sleep , work , or recreation , then from this jewel , so much concerning both gods honour and mans good ? is christ so little worth knowing and owning ? will not you rue it to eternity ? is not sinful darkness the beginning of hell and utter darkness ? is it not the womb and nurse of all sin ? if papists be content with picture-teachers , and blind obedience , slighting and slandering the word of god ; should their folly be followed among us ? is the light of christ so to be disowned ? if the servant that knows not his masters will , shall be beaten , though with fewer stripes ; what will become of him that would not learn to understand his will ? . all negligent ones , that will not take pains to attain unto this gracious knowledge . such may possibly enjoy special helps ; they may have pregnant parts , profess fair , and seem to desire good ; but they are sluggish , they improve not all means , and prove lazy in their enquiries after christs wisdom . this is a sad and common evil . many such shall seek to enter in , and shall not be able . he that asks lazily , teaches denyal . the lazy servant that hoarded up his talent smarted sore for it . none can be excused for such a neglect . is not christ well worth the taking pains for ? who looks for a conquest without trouble ? who expects a crop without care & cost ? who can drive a trade without pain and venture ? is not this the best trade and husbandry , the best warfare and surest venture ? who gets acquaintance with the lords wisdom , without crying , waiting and searching ? why art thou content with a velleity , and a woulding will without endeavour , like the sluggards wish ? why art thou pleased with barren desires , and fruitless resolves ? if thy seeming longing make thee not active and inquisitive , impatient of delay , and unsatisfied , it s a false longing . if thou be not better then the stony ground , lasting but a while , and soon blasted , what will thy end be ? dost thou not hereby reproach christ sadly , by preferring creatures before him ? thou wilt repent when it s too late , if ephesus warning do not rouz thee up . be convinced then of thy laziness ; be ashamed and weary of it . it concerns thee to see thy folly and thy misery . . this truth looks wishly upon formalists , that have indeed a form of godliness , but deny the power thereof . a bare external painted form they have , a shel of duty and carkass of religion , but without the life and inward vigour . such are pharisaical monkish hypocrites ; varnished potsheards , garnished sepulchres . christ was troubled with such , and so are we still . profession is grown into fashion , shifted by many as men shift their cloaths . they make use of god to serve their own turn , and enjoy their lust . such are on a round of duty like a mill-horse in a course , perfunctorily . religionis their task and burthen . they post from one ordinance to another as to a stage , longing to be rid of their trouble . used to a road , as a carriers horse they carry their load , and take their turns . but this gracious knowledge they are strangers to . their worship is much like the mongrel samaritans , that knew the lord in a mixt formal way , but knew him not aright . is not this a woful condition ! thinkest thou to baffle christ thus ? will this foppish way of dead performances be pleasing to him who is a spirit , and will be worshipped in spirit and truth ? did not paul himself see the vanity of his utmost pharisaical holiness , wherein he rested before his conversion ? hast thou not much more need to bewail thy coldness and deadness , thy cursoriness and heartlesness ? a sacrifice without a heart , was alwayes ominous , as it proved among the romans . wilt thon put off god as heathens serve their idols , with a liveless worship ? if thou offer the lame and the torn , is it not evil ? how far art thou from knowing of christ , that knowest not thy self , but art well conceited of thy good meaing , and thy good duties ? who hath required these things at thy hand ? will not the lord rebuke thee as he did israel in the like case . . it justly reproves the justitiary legalist , that seems exact in his way of good works , and rests thereon . he is not so bad as the worst , and therefore thinks himself as good as the best . his seeming justice , equity and charity beguiles him as much as the formalists painted holiness . he hopes to be saved by his good deeds , and good intentions , as the papists do ▪ thinking that christ will make up for him what is defective . alas wretched soul , wilt thou patch up thus a linsey woolsey garment of thy own righteousness , mingled with christs merits ? will thy fig-leaves cover thy nakedness ? will thy crack'd peny make amends to god for millions of pounds due to him from thee ? canst thou do any thing without sin ? art thou not bound to be wholly his ? canst thou satisfie his infinite justice , or deserve his infinite mercy ? did christ merit that thou mightest merit ? is he a remote saviour , that thy self mightst be thine immediate saviour ? canst thou climbe to heaven with a ladder of thy making , or waft thy self over into the indie's in thy own nut-shel of self-righteousness ? civil morality is good in it self , but not to justifie thy person ; as a piece of brass is good for something , but not to pass for gold , nor to pay an infinite ransom . god gives indeed a reward to his according to their works , but not for their works sake . thou canst not be saved without good works ; and yet not by works . if thou knewest christ graciously , thou wouldst know thy self to be unworthy and insufficient still . see thy folly and thy misery , in trusting to self ; thou loosest and slightest the only pearl of price . . this point casts a very ghastly glance upon all profane licentious persons , that turn christs grace into wantonness , and delight in a sinful liberty . consider it thou swearer and drunkard , thou lyar and unclean wretch ; thou scoffer and malicious ; thou proud and wanton ; thou slanderer and riotous liver . why dost thou profess the knowledge of christ to abuse him thus ? art not thou much worse then pilate or judas , then the jewes and romanes in affronting and murthering of christ ? dost thou not give him ten blows for one good word , destroying thy self in disgracing him ? dost thou presume on his mercy still , whilst thou delightest in the devils work ? doth the name and baptism of christ give thee a protection from divine justice , whilst thou remainest still in open rebellion ? dost thou hope still to pacifie him with a few faint words of lord hove mercy , i am sorry , and such like mock-speeches ? is repentance in thy own power , or thy life and means , that still thou puttest off ? wilt thou lay the whole burthen on the tyred horse , and wave returning till thy elder age ? wilt thou give satan the creame , and christ the refuse of thy time and strength ? canst thou hope for christs salvation in the high road to thy damnation ? wilt thou still delight in the devils work , and yet hope for wages from heaven ? is not thy case very desperate , to follow the devil into every sin ? couldst thou but see thy infernal guide , that leads thee captive at his will , what a dreadful sight would that prove to thee ? hast thou lived so long under the gospel , as the smiths dog under the anvil , to deafen and harden thee ? will not thy later end prove most desperate , that hast made so much haste in the broad way to hell ? if grace prevent not miraculously , thou shalt know that christ to thy confusion , whom thou wouldst not know to thy conversion . . this truth looks wishly on carnal notionists , who pretend much to the knowledge of christ , and yet remain destitute of his grace . they have learned to prate about christ , and to use his name for a sanctuary to sin . from vain notions they speedily run into vile affections , and their devotion lies most in their fancy . their tongue is tipped with the language of canaan to deceive the simple in deceiving themselves . this age abounds with such , the lord awaken them , who are lulled asleep in the devils lap. alas wretched soul , what will be thy end , and what is thy case in such delusions ? if thy head swel much with giddy notions , doth it not betoken a woful disease ? whither will satan transformed into an angel of light lead thee at the last ? how sad is it thus to poyson thy self & so many more , in mingling fancies with gods holy word , perverted by thee , to dream thy self into a fools paradise , whilst thou slightest christ & his ordinances , how woful is it ? thou playest like a gnat and moth about the candle , till thou be consumed by the heat thereof . golden imaginations do tickle thy thoughts whilst satan is leading thee captive at his will. are not such spiritual judgements the worst of all to be given up thus to strong delusions , to believe such lies ? is it not because thou receivest not the truth in the love of it , that god gives thee up to thy own hearts lusts ? how far art thou from a gracious knowledge , that turnest his grace into wantonness ? didst thou know christ aright , thou wouldst know thy self better , and wouldst see thy new pretended light to be but old darkness . thy pretence of christs name will do thee little good whilst thou slightest his word and ways , his sabbath and worship , his service and saints . satan may cease troubling of thee , and fill thee with false joyes ; but thy carnal raptures will soon end in wo , like the crackling of thorns . . the most gracious may find just cause from this very point to humble and judge themselves for the remaining of so much sin in them . the most are totally guilty , and the best in part of too much darkness and dulness , selfishness and sinfulness against this precious jewel . that christ is no better known unto thee after so much of his glorious discoveries , what a shame is it ? that there is yet so little of grace , and so much of corruption in us , should it not deeply humble us ? that we savour so much of self , and so little of christ : is it not matter of sad lamentation , that christ should be slighted and abused , forgotten and forsaken in such a manner by his very friends ? is it not wofull ? the more precious christ is unto us , the more vile shall we be to our selves ? saith not christ to us , as david his type to his bosom friend that wretched anitophel ? is it not dreadfull to be abused by our nearest and dearest relations ? hadst thou struck thy best friend in the dark on mistake , how would it break thy heart ? . this truth will afford a needfull test for a due examination . hence may we trie our state personal and publique to frame a prognostick of our hopes and fears . in this ballance of the sanctuary our case should be weighed . deceit is common and very dreadfull . false christs and false prophets variously delude themselves and others too . bring then all to gods touch. . by the due review and application of all the former particulars : do we know christ thus in his person and office , in his progress and purchase , in his relation and influence ? are we the subjects so wrought upon by him ? are we thus acquainted with the cause and nature , with the properties and effects of this gracious knowledge ? are we not still in that unregenerate state of reigning ignorance and neglect , of formality and self justifying , of profaness or notional delusions ? is the spiritual change yet wrought within us by the special hand of christs renewing spirit ? our nature of it self is as bad as the worst ; is it now savingly transformed in the spirit of our mind ? how far is this change wrought in our selves and others ? mind it exactly by the standard of truth . . how this change was wrought , is as considerable . what method and means did gods spirit use , and in what manner did he prevail with us ? were we effectually convinced by him of sin and righteousness ? were we made to see the worst of our selves , that we might embrace the best of christ ? have we felt at the heart such a clear discovery of our emptiness and sinfulness , of our wretchedness and unworthiness , of our insufficiency and nothingness , as to be wholly weaned from self , and carried out to him ? have we duly observed the unability of all creatures to afford us help ? hath the sight and sense of our wofull state so opposite to god , made christ truly precious to our souls ? are we more troubled at the pollution then at the punishment of sin ? doth it grieve us to the very soul , that we have grieved such a dear saviour ? have we beheld our state in the glass of his law , and of his gospel to make us sensible efficaciously both of our malady and of his remedy ? hath he made his word so to work on us , as to break our hearts and melt them kindly ? have we found that hammer and fire of his killing our sins and quickning our souls ? hath he made us thereby cheerfully willing to give up all to him , and prefer him above all ? hath he blessed the means so effectually , as to make us feel him in and through them all ? hath he made every sin more bitter to our taste , then ever we found any sweetness therein ? hath he knock●d us off from all other props , that we might rest upon him alone ? . consider also how this change works now to clear this inquiry with impartiality . doth his holy spirit operate on us by this gracious knowledge , as the soul doth upon the body through its variety of intermediate spirits ? observe it we may in the resemblance of that three-fold life , which mans soule doth communicate to its proper subject . a vegetative , a sensitive , a rational life is afforded thereby : doth christ do so to us spiritually ? . a vegetative life is for nutrition , augmentation and propagation . . for nutrition , whereto serve the several faculties attractive and retentive , concoctive and expulsive : doth this knowledge of christ act thus within us ? . do we draw and attract spiritual nourishment to the supply of our renewed wants ? do we suck his breasts as new born babs , and desire that food that may sustain us to eternal life ? is it done in season and order , in quantity and quality meet ? . do we retain and keep the same with all diligence , lest at any time we should let it slip ? is it laid up in our hearts , and industriously kept , that it may keep us . . do we concoct and digest it well by spiritual fervour , to be distributed unto every part ? do we shun and abhor crudities , cloyings and oppressions that might hinder it . . do we expel all sinfull excrements that continually do breed within us ? do we loath , detest , and cast out duly all filthiness of flesh and spirit , and all superfluity of naughtiness from every part of us ? . for augmentation , is our spiritual life , like the natural , still upon increase , spreading it self into every part , that our growth may be proportional , universal , and perpetual ? doth this knowledge dilate all faculties in mind and judgement , reason and conscience , will and affections ? . for propagation , doth our spiritual life , as the natural , labor still to beget in us , and produce in others more fruits of the spirit , more issues of grace to perpetuate this divine off-spring ? is nothing more active and communicative ? doth it diffuse its species round about , as being the issue and image of him who is the chief and most communicative good ? . a sensitive life is for sense , motion and appetite ; so it our spiritual life : doth christ do so to us spiritually ? . doth he give us sense external and internal , as in nature , so in grace ? . external sense is five-fold , by sight , and hearing , smelling , taste and touch. . do we spiritually discern and delight in the beauty of christs divine holiness in all his perfections , in all his ordinances , and in every providence ? do we thereby see all other things , and reflect on our selves as becomes us , that we may not behold vanity ? . is our hearing spiritually employed in listning after the fathers commands , christs invitations , the spirits motions , in his word and rod , within and without us ? is our ear opened to our beloved , and boared to the posts of his house , that we may not hearken after any tempter ? . have we a spiritual smell after the perfumes of christs precious garments ; the droppings of his graces and benefits , and the fragrancy of his divine spices : do we odorare the sweetness of his garden , and prefer it before all the rankness of sin , self , of the world and satan ? . is our taste spiritually active to relish the dainties of christ , the pleasures of his table , the choiceness of his feast ? do we prefer his flaggons and apples , do we relish him in his sweetness and comfort before all the worlds chear ? all , and all in him ? do we therefore abhor the bitterness attending every sin , though sugard with pleasure , profit or honor ? do we taste and know how good the lord is ? . is our touch also spiritually employed to feel the difference between heat and cold , between good and evil in the things of christ ? is this sense as others , so well exercised to avoid all evil , and embrace the good ? . the internal sense receives from those cinque ports and gates , all sorts of objects to be orderly view'd and compar'd , laid up and improved by the faculties called common sense , phantasie , and memory . are we thus spiritually sensible through this gracions knowledge ? . by common sense and general perception of the species of things , with their circumstantiated differences of motion , rest , magnitude , number , &c. to give thereof a definitive intimation unto the phantasie . doth christs spirit thus help us to discern of all things presented for a spiritual use , to be faithfully reviewed and transmitted for orderly improvement ? do we keep watch , and take due account of all sorts of passengers and guests coming to visit our internal man , that they may be punctually discerned and orderly dealt with ? . phantasie or imagination entertaining those various objects , compares , divides and composes them much like a printer , doth order his work with multitudes of variations and flowrishes . have we a like spiritual skill faithfully to compare the things that differ , to separate the good from the evil , to compose all things to spiritual advantage ? . memory laies up what is thus ordered , and laieth it out again , as there is occasion , in the na●ural man. is it so with us in the spiritual man ? do we remember well the things of christs glory , and of our own peace ? do we so record what he teaches us , as to improve it in season and order ? do we so lay up as to lay out in the best manner ? are we carefull not to forget him , or any thing of his ? do we therefore beware of oblivion-water , that we become not like wretched israel ? . sensitive life acts by way of motion , upward and downward , to the right and left , forward and backward , in pulsation and respiration . do we move thus spiritually ? . do we move upward towards christ and heaven , aspiring still after eternity ? is our center above , and our load-stone there where christ sits at the right hand of god ? is there a divine fire within us , bending still heaven-ward to its first original ? . do we move downward against every sin ? do we labor still to tread self and satan under foot , with all sublunaries , as christ and his spouse eminently do ? . do we move to the right in compassion and brotherly love , friendly assistance and christian forbearance , as christ and his apostles teach us practically ? . do we move to the left by pittying and bemoaning sinners , praying for them , reproving of them , and directing and exhorting them that yet remain in the gall of bitterness , and in the bonds of iniquity , plucking some as brands out of the fire ? christ himself did so in the days of his flesh . . do we move forward still , toward the price of the heavenly calling , looking at jesus , & c ? do we so press forward towards the mark , forgetting the things behind , that we may lose no time in this race of ours ? . do we move back sometime to hasten our pace , that we may leap better , in considering our ways with remorse of sin , and strong resolves to be more diligent in learning wisdom from former follies ? . doth our pulse beat spiritually with freeness , strength and orderliness , to signifie the due composure and harmonious accord of all our vitals in the ways of christ ? doth our heart keep a right circulation of spiritual blood from the center to the circumference with renewed reciprocations ? do the various communications of his spirit ( set out by the title of seven spirits , to denote perfection , variety and sufficiency ) manifest themselves in the constant tenor of of our spiritual pulse , by returning still to christ what we are still receiving from him ? are we sensible of any change there in weakness , inaequality and disorderliness for speedy remove of all obstructions disturbing the same ? . do we move also in spiritual respirations ; . inspiring the fresh gales of his reviving spirit ; who blows where he lists , and breaths into us by internal and external motions to temper our spirits , and to revive them ? do we therein imitate david and all the friends of christ in their spiritual pantings and longings ? . expiring the fuliginous vapors of our sinfull hearts , and breathing forth the desires of our souls to be rid of those fumes that are so noisom to all our vitals , and still breeding feavourish heats in our internal man ? do we long to eject these unwelcome guests , who still like that serpent in aesop , will be sure to sting and poison their host , when they recover heat ? . sensitive life acts by appetite . doth spiritual life act so within us , both concupiscibly and irascibly ? . the concupiscible appetite acts the affections of love and hatred , joy and sorrow , desire and disdain . is the like felt in us spiritually ? . do we love christ as the best object for sweetness and beauty , excellency and sutableness , the incomparable paragon of all ? have we none in heaven but him , and none upon earth in comparison of him ? do we love all his for his sake , in subordination to himself ? do we therefore love all the ways and means wherein his love is shewed towards us , that our love may reciprocate towards him again ? . do we hate sin and all christs enemies as he hates them upon his account ? do we abhor and detest whatsoever is contrary to that lovely object , as contrary to our very being also ? hatred extends unto all the kinds . doth our spirit thus abominate all sinful habits and acts , inclinations and allurements , provocations and examples , yea every appearance of evil in our selves and others ? . is our joy spiritually delighted in that soveraign good presented to us , to be certainly and intimately enjoyed , both in free and present fruition ? do we rejoice thus in the lord always from the possession of that kingdom of christ , which is peace , righteousness , and joy in the holy ghost ? doth the pledge and earnest of his eternal glory given us thereby , fill us with that joy , both unspeakable and full of glory ? is this joy of the lord our strength , to quicken and supple all the wheels of our souls ? . is our sorrow spiritually active in grieving for all sin , original , habitual and actual ; for the great dishonor still done to christ , the contempt of his gospel , abusing his mercies , breaking of his laws , slighting his warnings , hardning under his judgements ? do we mourn for the failings and distempers of his people , and make their case ours among his mourners , marked for safety ? . doth our desire move spiritually with unsatisfiableness after that good not yet attained , setting an edge upon all endeavours , sweetning all troubles in the way , facilitating all difficulties , spurring on sluggishness , and teaching all improvements of what 's received in order thereto ? . doth our disdain act spiritually to scorn all sinfull baseness , which might hinder us from the good desired ? doth it make us flie from whatsoever might keep that from us by keeping god at distance ? doth it make us disown what might grieve christ , and offend his spirit , whose acquaintance is our chief desire ? . the sensitive appetite moves irascibly against all difficulties by the affections of hope and despair , fear , confidence , and indignation . doth this knowledge of christ act thus within us ? . doth our hope stir spiritually towards the full enjoyment of eternal good , though surrounded with discouragements from earth and hell ? doth it cast . anchor within the vail upon the rock of ages to stay our souls in the midst of all storms ? is it that helmet which safeguards our head in all conflicts with many legions of sins and devils ? . do we spiritually despair , not of christ , but of sin , of selfe , of all creatures , expecting all good only from christ in the use of good means appointed by him , but not from themselves , much less from self or sin ? . is our fear spiritually active , lest we should displease him , and frustrate our own good by neglecting our duty , or doing any thing contrary to him ? doth this filial fear move us with noah by faith to prepare all things , and repair to the ark , casting out all slavish tormenting fears ? . doth our confidence appear spiritually in christian resolutions against all christs enemies to the discharge of our proper duty he calls us to ? are we bold with a generous audaciousness to follow christ , the captain of our salvation through all impediments ? . doth our spiritual indignation move in holy zeal to the removing of all obstacles that lie in the way of our allegiance to our soveraign christ ? are we enflamed with that prudent zeal which consumed the very heart of christ , for the purging and settling of his house ? is our fire kindled against sin , whilst our heart melts for the sinners good as far as possible ? it it not a blind , but a well-guided zeal ? not a wild fire , but duly ordered . iii. natural life appears in the rational faculties , by the several acts of the mind and judgement , conscience and will , memory and affections ; doth our spiritual life appear therein also ? . doth our mind act spiritually in understanding of spiritual matters , and apprehending the mind of christ made known to us by his spirit , word and providence ? doth our judgment act in discerning of things that differ , and reasoniug of things , answerably to his divine reason signified to us , either expresly , or consequentially ? do we judge our selves first , and our own sins , that satan may be judged in us and by us ? . doth our conscience move spiritually in a due reflection on self , with subordination to gods judgement ? doth it speak for god as becomes his deputy and substitute ; in teaching and ruling , in witnessing and recording , in judging and executing according to gods will ? is it not blinded , bribed and feared ? is it not benum'd , deaded and gangrened by self-love and corrupt opinions ? . doth our will spiritually stir in chusing true good , and refusing true evil ? is it brought over to subject freely and fully to the will of christ ? hath the key of heaven opened the great spring to lift up these everlasting gates to the king of glory ? is thy heart of stone turned into flesh , and this iron sinew melted into gods mould ? . doth our intellectual memory spiritually act in laying up those things which those faculties have committed to its charge ? doth it recal such things to remembrance by its peculiar acts of reminiscency , and recovering those many useful things , which accidentally had slipt away ? doth it carry it self like a good steward indeed , bringing out of its store good things , new and old ? . do our rational affections move spiritually towards good against evil , under the guidance and rule of these superiour powers , which are stil to follow the dictates of heaven ? do these wheels and weights stir regularly ? do these wings and feet carry our souls orderly ? do these sails and oars convey us safely through the current of all our relations to the service and enjoyment of god. thus may we take a due estimate , by this scantling and abstract of our spiritual acquaintance with god , according to our measure of this gracious knowledge , variously acting toward christ and from christ ; for him and through him by his spirits energetical motions . he that hath the son , hath life ; he that hath not the son , hath not life . vse . this truth speaks singular consolation to the real friends of christ . choyce is the jewel afforded to them , as former particulars do fully evince . this precious cordial will be of excellent use against all corruptions and temptations ; against all afflictions and desertions : there will a season come for the benefit thereof to all gods people . it concerns all to make the best of it . objection . this is good indeed , may the trembling heart say , but it s none of mine , that am so far from the knowledge of christ . i fear i am a stranger to him yet . answ . it s bad indeed to be far from christ , but its good to be sensible of it . the knowledge of thy disease is a good step to the cure . there is hopes of good in sensible sinners ; nothing but wo to sensless perfectionists . answ . . but what makes thee fear thy estrangedness ? is not thy desire to him , and delight in him , thy design for him , and endeavour after him ? if so , thy fear is the fruit of his spirit , so far as it drives thee not from him , but draws thee to him . answ . . what makes thee complain of thy ignorance ? is it not thy esteem of the knowledge of christ ? art thou weary and ashamed of thy ignorance ? art thou still wrastling against it , for attaining of knowledge ? ar thou diligent in all the means he affords thee , to dispel darkness and get light from him ? dost thou bewail thy deadness and dulness , thy sloth and selfishness , thy formality and hypocrisie , thy worldliness and unfaithfulness ? is it thy greatest trouble and grief , thy shame and sorrow ? dost thou act the more humbly and self-denyingly , the more watchfully and industriously in thy general and particular calling ? if so , the comfort is thine , and thou wilt know it in the best time . answ . . there are divers degrees in the school of christ , and divers manners of his dealing with his disciples . thou must not measure thy condition by others so much as by his rule . the least degree of his grace deserves thanks , though we must not rest there . there are many little weaklings in his house which must not be slighted , nor mis-judged of , because they are not so strong and healthy as others . the smoaking flax , and the bruised reed , are neither to be quenched nor broken in his house , till he bring forth judgement into victory , according to truth . vse . this point should be improved in a pressing exhortation to all nominal and real christians . doth it not concern every sort of men to look after such a singular jewel ? doth any need incentives to move thereto ? is there not matter enough already expressed to inflame all our hearts after it ? is not this knowledge the most profitable , the most pleasurable , the most honourable that can be conceived ? is it not still of absolute need , and singular use ? is any good to be had , any evil to be avoided without it ? is not this the field that holds the treasure , and the pearl of price ? doth it not bewray an ignoble spirit to neglect and slight it ? is not this jewel the quintessence of good , that will sanctifie all conditions to any of us ? be we all pressed then to make it our business to look after it , as the wise merchant after the pearl of price ; he seeks and finds it , he sels all for joy and buys it out right . do you so likewise , that you may be enriched thereby . two sorts are specially invited hereto , the nominal and real christian . . the nominal christian that hath but the name , without the grace of christ . sinners of all sorts still unregenerate , are comprized here . such of all ranks are called to christ , though they will hardly give him the hearing . we speak to all indefinitely ; christs spirit will speak to his peculiarly . we offer to you a singular jewel , to be obtained upon christs own terms . come and view it well , turn it every way ; there is no blemish in any part thereof . doth any of you see the worth thereof ? be then willing also to part with all for it . thy natural , sinful and religious self thou must deny , that christ may be thine . the destruction of thy sinful self , is the only way to thy salvation . thy sin is thy disease , thy poison and plague ; art thou unwilling to be rid of it ? thy natural self will be bettered , by putting of it into his keeping , who will be sure to mend it for thee . thy religious self in thy best duties , cannot be useful but by being put into christs own hand . but where is the price to buy it withal ? it s in christs treasury , not thine own . thy souls empty hand must be reached forth to receive at once the price and the pearl . come to christ then , that thou maist get christ , and through his spirit maist close with his father . the worst of thy sins shall not keep thee off , when thou once comest on conjugal terms . wilt thou be moved thereto cordially ? hear the embassy sent to thee from heaven ; we are embassadors for the king of saints , to beseech sinners to be reconciled . consider how much is laid up in this to draw home thy soul most effectually . mind then . the person offering , the lord of glory , thy soveraign , the almighty god , all-sufficient saviour , provoked by thee to the utmost ; that needs thee not , and can in a moment crush thee to nothing . it s the god of all grace , full of mercy and truth : the fountain of all good , most precious , most sweet , a most suitable match ; wilt thou refuse him ? , the matter offered , is the only jewel , the sum of all good , god himself to be thy portion ; fulness of grace to pardon and purge , to quicken and save ; treasures of mercy most free and full , most singular and sure : it s a match with heaven ; an extract of blessings suiting thy state most exactly . here is wisdom to teach , righteousness to absolve , holiness to renew , redemption to save thee : what can thy heart wish that is not laid up here ? wilt thou refuse it yet ? . mind his manner of offering , with intreaties and invitations ; he waits , he knocks , he expostulates again and again : mercy kneels to thee , beseeching , pleading , tendring all with open arms ; bearing with thee , forbearing of thee , attempting all means of doing thee good . should not this prevail ? . consider the person offered to , thy wretched self , a forlorn sinner , a rebel in arms , a desperate enemy , full of venom and deadly poison ; a miserable worm , sinful dust ; a traitor at the bar under condemnation ; an abuser of every favor , unworthy of the least good ; a vile bankrupt ; a riotous prodigal utterly undone ; a starving beggar , a drowning wretch , a servant of sin , a slave of hell , satans prisoner , empty of all good , full of all evil . is not this thy picture , thy name and state , and ten thousand times worse ? what madness keeps thee from coming to him that would help all this ? quest . what if i come not ? answ . then will thy case prove despenate indeed . justice will speedily send thee to thy place . infinite wrath shall be thy portion , thou shalt fare worse then sodom and gomorrah in endless , easeless , remediless torments . all thy mercies shal prove thy judgements ; thy own conscience shall be thy witness , recorder , judge and executioner . this very word shal rise against thee and stop thy mouth to eternity . thou wast fair offered once , and wilt know it when the time is past . quest . what if i come ? answ . then thy case is happy ; all good is thine , thou shalt be as welcom as the lost son to thy fathers arms , meeting thee half way with tears , with joy , with a feast , with a royal robe . thou shalt be married to the kings own son , and heaven shall rejoyce at the repentance of such a sinful wretch . object . but i doubt i am not elected , and then all is in vain ? answ . how knowest thou that ? who hath told thee so ? findest thou thy self excluded by name ? no , no such matter . secret things belongs to god ; revealed things to us . come , and thou shalt know thou wast elected . exclude not thy self before he excludes thee . object . but all are not saved . many do perish . may not i be of them ? ans . what then ? should it not quicken thy pace to christ , that thou maist be saved ? dost thou not see how many as bad as thou canst be possibly , have been welcom to him ; what thinkst thou of mary , of paul , of manasseh ? object . but if i be a reprobate , i cannot be saved , the labour is lost ? answ . were thou a reprobate , thou wouldst not be so inquisitive after christ and heaven ; their heart never yields unfeignedly to christ as thine seems to do . thou canst not be sure thou art such a one . yea thou maist quickly be sure thou art not such by coming to him . but if thou refuse stil , and harden thy heart , thy case then will be very suspicious . object . but is it possible , that such a wretch as i should obtain mercy ? answ . yea , it s possible , its probable , it may be certain quickly if thy heart be but yielded to him . object . but this is but a may be ? answ . a may be is sufficient inducement to put thee on trial . remember the leprous men about samaria , a may be saved them . mind the syrian ambassadors , and the jewish case . if thou try not , thou art certainly lost . object . i have often tried , but to little purpose . answ . thou didst not try aright , blame thy self , not god. is it not well worth the trial again ? observe wherein thou missest , to amend the fault . possibly thou wast too cold and formal , too hasty and unmannerly ; too self-conceited and not throughly humbled . thou didst not know the worst of thy self . thou wentest in thy own strength . thou wast not wholly taken off from self , and weaned from every creature . the lord hath been preparing of thee by all his put-offs , to spur on thy desire & pace . try once again , come to better purpose . object . alas i cannot come , my heart is dead and hard . answ . that 's bad indeed ; but hath he not a quickning spirit ? is not his word a word of life , power and salvation ? hath not he promised a heart of flesh , in taking away of the stony heart ? is it not he that quickens the dead ? is not he come to give life to that world whom he cals his sheep , and to give it them more abundantly ? object . i am not sure i am one of them . answ . neither art thou sure thou art none of them . his sheep hear his voyce with attention and affection , with submission and application ; dost thou not desire and delight , dost thou not design and labour to do so ? is not the hour come , wherein such a dead lazarus as thou , shouldst hear the voyce of the son of god and live ? object . but i have no free will of mine own to spiritual good . answ . thou hast a moral will ; capable of the means , and doing thy duty , though in a weak manner . bestir thy self therefore , and whilst thou art making use of that , christs renewing grace thou maist meet with to spiritualize it , and make it free from its sinful bondage . his truth will make thee free . object . but none comes to the so●● but such as the father draws . answ . is not the father drawing of thee now ? are not his ordinances , mercies and offers strong cords of love , and the bands of man to fetch thee home ? is not he drawing thee internally also by the motions of his holy spirit upon thy conscience ? resist no longer , burst not his divine tresses , but yield and follow . object . but i. answ . no more buts against god and thine own good , thou must yield now . christ is resolved on it . he will have thee home , thou must come , it s in vain to struggle ; all sufficient grace will be all-efficient . dost thou not feel him turning of thy heart , silencing thy doubts , stirring in thy bowels , opening thine eyes , and drawing thy will to embrace his own terms ? are not these sure signes of his saving grace ? come on then , come home to thy christ . quest . how shall i come , that i may be welcom ? answ . . come instantly , without any delay ; demurs are dangerous . this may be thy last moment of life , and his last word to thee . strike , whilst th' iron is hot ; come whilst there is hope . seek now the lord whilst he may be found ; cast in thy mettle whilst hot , into his mould . yield thy softned wax to the seal of his spirit . his spirit will not alwayes strive with man. . come self denyingly , not in thy strength , but in his : follow his effectual drawing , from the sence of thine unability . let thy heart still say with the spouse , draw me , and we will run after thee . know still thy unworthiness and insufficiency , laying thy self with recumbency upon his merits ; not on any thing else . . come self-resigningly , on conjugal terms , to be wholly given up to him . make no capitulations , no reservations of any sin , of any creature , though as dear to thee as thy right eye , right hand , or right foot . be content to be wholly his , as he is content to be wholly thine . thy skil and power , thy will and comforts , thy time and credit , thy soul and body , thy interest and friends , must be wholly given up to him . nothing is his , if all be not his ; a ●eart and a heart , he cannot endure . . come sincerely and cordially , without dissembling without base designs . come for his person first out of love to him , not meerly to his goods . come chiefly to partake of himself , and to enjoy him , though he should seem to withold all things else . come to a husband , not to a fair. come for marriage , not for a bargain . chuse him for himself , and all his goodness must needs be thine too . . come understandingly , not in a blind manner . know what thou art about , and be well advised . consult and reason the case to the full . cast up thy accounts , what it may cost thee . canst thou be willing to live and die with him and for him ? view him throughly in all his perfections , and in all his precepts too . be well acquainted with his marriage covenant , engaging to duty , by engaging mercy . he is a jealous god , as he is gracious . . come fiducially , not distrusting him . study and apply this promise of marriage so variously and so frequently expressed to thee . that promise is set out both absolutely and conditionally . suck those breasts still , and draw with comfort the water of life out of those saving wels by the bucket of faith , let out by the cords of thine affections ; when thou canst not find in thee the condition required , then press that word upon him and thy self , which freely promises to give that condition . do as david , begging for a new heart from him that had faithfully promised it , and therefore required the same . there is no precept nor condition in gods word , that hath not a promise to answer it . do as jacob did , to make use of all . . come penitentially with a bleeding heart to a bleeding saviour , looking upon him whom thou hast pierced , mourning over him , and judging thy self for abusing him . come from the sensible sight of thy sinfull revolts , condemning thy self as unworthy to be his servant . come as abigail did unto david , as the prodigal did towards his father . his infinite kindness must needs aggravate thy horrid unkindness . he forgets thy sins , but thou must remember them . he forgives thee freely and fully , that thou maist forsake them accordingly . come then with a tender heart to such a tender christ with lively repentance , never to be repented of . such musick on these waters will be found most sweet . . come obedientially because he commands it who is thy soveraign . come to do thy homage in loyal allegiance to him that is thy god , to worship and serve him . it s a loving and faithfull obedience he expects from thee as his proper due most dearly bought . thou art ransomed with a divine price that thou maist be his wholly and eternally . if any part of thee be at any time given up to sin against thy husband , what treasonable adultery will it prove ? come then to thy lord to be ruled by him in every ordinance , in every providence . come to thy fathers house to shew all loving dutifulness there , not to be lawless or a servant to sin . his royal law cals to perfect liberty , that thou maist be as free as the children of the most high god. . come lovingly with fervent affections to this royal feast of christs own wedding , that so nearly concerns thy self . let the joy of the lord be thy strength herein to tune the whole man to the highest strain of heavenly delight . is not this solemnity so incomparable to be observed with sutatable enlargements ? stir up thy soul in coming to christ , that the vigor of all thy faculties may sweetly embrace the great king of saints . purity and fervency meet here admirably at the celebration of this wonderfull match . christ comes to thee , and all over with zeal ; thou must meet him in the like apparell . observe the brides attire in that glorious type of solomons marriage answerable to his , that thou mightest learn how to come to christ thy divine solomon . . come gratefully to thy benefactor with hearty thanks for his unspeakable gifts . cast thy crown at his feet , and give him the glory of all his mercies . let him wear the crown who hath done and suffered so wonderfully for thee . begin betime that angelical duty , which shall be thy task and thy happiness to eternity . triumph in thy god that makes thee to triumph . let thy soul be harmoniously set to sing forth his praises in the sweet consort of all thy powers and parts . in all things give thanks to the wonderfull dispenser of all things . bless him continually who thus blesses thee . . come diligently in the use of all means appointed by him . seek him in all his ways , attend him in his road , hearken to his spirit , study his word , seek his face often , think much of him , inquire of others , neglect no help , and rest on none but on christ himself . thus nominal christians should be perswaded to make sure of christ in closing with him upon his own terms , to make them real partakers of christ and possessors as well as professors . secondly . real christians should also be pressed to make use of this gracious knowledge , by keeping close to christ in the spiritual improvement thereof . each of us should strongly be quickned thereto by all the former considerations . this singular jewel is given for use , not meerly to gaze at . the best find much need still to be quickned to their duty herein , that this choice mercy may be well improved . . personally in our several places ; our fruitfulness should demonstrate still that we have learn'd to know jesus christ in a saving way . this gracious knowledge must have influence into every thought , every word and work . in every duty to be performed , in every mercy to be improved , in every sin to be mortified , in every grace to be exercised . remember christian who ever thou art that hast been effectually taught in the school of christ , thy constant work must be to practise the lessons got there . action is the end of contemplation . thy speculations must never be idle . thy general and particular calling will still find thee matter for the spiritual use of this gracious knowledge . mind christ still then in every duty towards god and man. . in thy generrl calling look for him , attend him in every ordinance , the charets and walks of communication between him and his . . observe him in his word , speaking to thee that thou maist know his divine oracles , hearken to this voice , who speaketh from heaven by men and means to us . hath not he promised that all his people shall be taught of god ? hear him then in hearing his servants , appointed and duly called to his work , that you may not teach one another still pharisaically , as the sect-masters did ; hearken to his orderly appointments , that you may receive his anointing from above to teach you all things gradually , so as you shall not need to be put a fresh to your first elements , to spell the principles in a childish manner . minding of him will put you further towards perfection , that you may be able to teach others also . read often those precious love-letters sent unto you from your best friend above ; and search the scriptures for the records of him who is the treasure of those golden mines . behold in that gospel-glass of his his glorious image , that thou maiest be transformed into the same . . visit him often in spiritual prayer , secret , private publike . this is the line of communication between heaven and earth , whereby christs souldiers keep correspondency with each other , as with their general . this fiery chariot may carry thy soul eliah like to thy dear saviour in abrahams bosom on any occasion . it s a sure and a speedy post for any dispatch . it s a choise key that will unlock all the stories of his al-sufficiency . it will avail much if it be fervent ; for what ever thou askest in his name , thou maist be sure he will do it in the best way and season . he is the god that heareth prayers , that will be sought and found in every thing . . in meditation , retire thy self into a private walk , that thou maist enjoy him the more freely to renew thy acquaintance more familiarly . thus a man having sequestred himself from the croud of creatures , seeks and intermeddles with all divine wisdom . this choise duty is the souls withdrawing room wherein christian sincerity appears most in its purity , nothing so subject to hypocrisie as other services . attend christ herein as isaac did , retiring thy self in the most convenient season , to exercise the noble faculties of thy rational soul in the noblest way of intercourse between christ and thy self . . look for christ also in christian conference which he hath promised to honor and further with his singular presence and blessing . he loves to see his members helpfull to each other this way . the one cannot say to the other , i have no need of thee . the meanest may be of great use therein . thus iron sharpens iron , and the sticks together do burn much the better . two are better then one , and a three-fold cord is not easily broken . a sadder wo there is to him that is alone . christ loves to meet with his friends this way . . in the solemn seals of his covenant , christ will be peculiarly observed . those sacramental institutions are the choice remembrancers of him . behold and attend him there with a spirit sutable to the nature of such ordinances . . in praising of him and sanctifying his holy sabbath , in spiritual fastings and feastings , in every institution of his thou wilt still find the sweetness and strength of this gracious knowledge , that christ may still be thy all in all. . in thy particular calling , each relation towards thy neighbour , whereto providence calls thee orderly , will require a spiritual use of it , according to the variety of his dispensations towards thee . in all thy ways acknowledge him , and he will direct thy paths . in prosperity and adversity christ is still to be experimentally known . every smile and frown of his , every check and stroak comes as a messenger with a special errand . all his providential administrations will declare much of his conjugal care towards thee . thou maist learn thence to carry a counterpane in thy heart and life proportionable to the several motions of his hand . in every condition and occasion thou wilt find hereby cause to observe all his ways to be mercy and truth towards such as know him . the checker work of his providence will hereby appear to be most beautifull in the result , when all things shall work together for good , though some particular passages may seem harsh and disorderly . . this gracious knowledge should be improved relatively in a christian way of communication , doing good to all , especially to the houshold of faith . every one in his place should therein labor to resemble the god of all grace , who is always streaming forth goodness round about . it s our honor and happiness to be faithfully active therein , for him , and like him . by faith and prayer , advice and counsel , the meanest may improve opportunities of serving his providence for others help . but superiors in their relations , civil and military , oeconomical and ecclesiastical , are especially called thereto by the lord himself , whose substitutes they are . each of them in their places will find most comfort in the promoting and improving the gracious knowledge of christ . encouragements and directions he affords very plentifully to all magistrates and officers , as also to all his ministers and governors of families , to advance the same in its power and purity , that the earth may be filled with the knowledge of the lord as the waters cover the sea . his spirit and providence will seasonably remove all lets and obstacles . blessed shall they be whose prudent zeal and faithfull diligence shall be still found subservient thereto . to know jesus christ , and him crucified was the scope and sum of the great apostles preaching and practice ; let it be so of ours that our conjugal acquaintance with him may effectually be demonstrated to his honor and mans good . this precious jewel is daily endangered by variety of close and open enemies . many false lights are daily setting up by the strong factions of the prince of darkness to counterfeit and disgrace divine light. the publique interest as well as our private is wrapped up together and shipped in one bottom with christs interest . our best politicks do wholly depend on the right use of this gracious knowledge . doth not the lord speak again to each of his people , especially to our noble worthies , what he solemly expressed by the royal prophet to his famous son , and thou solomon my son , know thou the god of thy father , and serve him with a perfect heart and a willing mind ; if thou seek him , he will be found of thee ; but if thou forsake him he will forsake thee . the like charge he pressed in effect upon all gods people in that great convention of state . to further it , mind that . doctrine . growing in the gracious knowledge of christ is a special gospel-duty . it becomes christians to be still growing in that gracious knowledge . the apostle sums all up in this , as the great work of every christian , from which none are exempted . improvement of that singular mercy , must needs be a singular duty . this spiritual growth is variously expressed in scripture-dialect , being compared to the growing of corn , the encrease of light , the spreading of a tree , the augmentation of the body , the fermentation of leaven , the ripening of vegetables , &c. all sorts of things natural , civil , artificial , all vegetative , sensitive and rational beings contribute towards the illustration and resemblance thereof . growth still attends life , the principle of it . christ himself grew in grace and statute before god and man ; so doth the knowledge of him in every gracious heart ; its thriving still . the most spreading plants are used still in scripture to set forth this spiritual increase of divine plants . they grow as the mustard-seed from small beginnings to a huge increase , especially in that country . they sprout as the lilly for suddenness , beauty , uprightness and use . they spread as the vine for abundant fruitfulness , as the oak for strength and durableness , as the cedar for taleness , straightness and medicinableness , as roses for choiceness , pleasure and cordial vertues . thus being planted in the house of the lord , they flourish in the courts of our god , and most in their old age . it s a choice duty , obliging all sorts in their several capacities , which the gospel-commands and commends frequently and singularly ; the neglect whereof is as largely reproved , threatned and visited for . the variety of ordinances and spiritual provisions which he affords , so abundantly demonstrate the same . he compares them therefore to the tree planted by the water side , whose leaves flourish , and whose fruit comes still to solid , savory and ripe fruit . christ the tree of life by his own growth , teaches them thus to grow , affording still the sweet streams of his gracious influence , in each relation from his person through his offices , that the fruits of his progress and purchase may be brought forth in them those eminent places in ezekiel , and other scriptures hold this forth to the life by the increase and improvement of the sanctuary-waters . a fruitfull parable the lord himself spreads before us to express this emphatically by a large and pregnant allegory , whose divine branches have been elaborately trimmed to this purpose by a very worthy pen. the god of all grace likes not to see his gracious off-spring wasted with rickets in a decaying posture . his messages from heaven to the seven churches of asia testifie the same , and hold forth a lively resemblance of his various dealings with his people from that time hitherto , according to the various proportions of their growth or decay . reason . their nature requires it ; full of spirit and life they are , and must needs grow . the more of life in any thing , the more of growth . the more of spirit , the more of liveliness . grace is spiritual life , the seed of glory , and eternal life . it s the life of christ , the operation of his holy spirit , as far as man is capable thereof . the best of a mans natural life is but dull and dead , in comparison of this gracious life . union to the living god , and communion with him in christ through the spirit , is the principle of this supernatural life . the new creature must needs grow that partakes so much of the divine nature in similitude , though not in sameness ; in quality , though not in equality . want of lively principles , makes so many glorious professors to wither and waste so miserably . they were but seeming branches , & as cions meerly fastened about the stock , but never incorporated therein intimately . they that have their root and life from earthly nature , still may for a while flourish , but will soon be blasted . the root and life of the new man is above in gods bosom , in the heart of christ , still supplied by his spirit to safeguard them from all winter-blasts of renewed temptations and corruptions . reason . gods honour cals for it . all things are made for him , as they were framed by him . of him , through him , and to him are all things , as in nature , so in grace peculiarly . this people hath he formed for his praises . they are the plants of his setting , the work of his hand , that he may be glorified . and herein is their father glorified , that they bring forth much fruit . the growth of his garden is the glory of that divine husbandman . the thriving of his children must needs commend his fatherly care . his love and service cannot but press thereto . if his children be so unlike him , they can neither honour nor serve him aright . he hat much work for all his servants in every relation and occasion . if they be sickly and wasting , what are they fit for ? must not his people be lively like him , that they may be stil faithful and successful ? the more christ is known in a gracious way , the more doth sin waste , and grace flourish . the vigor of a christian is still in his christ . the love of christ must needs constrain him to live more to him , in being more like him . much strength and spirit is still required in every part of the lords service . he would have us fervent in spirit , as paul himself was therein , which doth require a spiritual growth to make us vigorous . reason . mans interest challenges it , their credit and comfort , their honour and happiness depend upon their growth . their profit and pleasure , their helpfulness to others still attend the same . a wasting sickly life is as uncomfortable as unserviceable to our selves and others . rickets and consumptions render our children useless and burthensom ; spiritual decaies are far more offensive unto gods children . they can neither help themselves nor others , that are thus pining and consuming . the life of our life is in our health and strength : without it we cannot receive nor do good to any purpose . a diseased life is but a living death , and a dying life . christ must be known more graciously stil , that we may enjoy more of his comforts , and be more useful to all his members . the more any limb receives from the head , the more assistance may the same afford unto its body . we must still be deriving from christ , what we are stil to communicate to our fellow members . christian sympathie and communion will still challenge serviceableness from every part of his mystical body . vse . see the necessity and benefit of a perpetual ministry and ordinances . they are the special means appointed and blessed for the promoting of this spiritual growth . he gave apostles , prophets , evangelists , pastors and teachers for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , untill we all come into a perfect man in him , to the full measure of his stature ; that we henceforth be no more children tossed to and fro with every wind of doctrine , but speaking the truth in love , may grow up into him in all things , who is the head , even christ . the slighting of christs institutions makes so many to decay apace in their profession and affection , in their parts and practice . they are the food and refreshings of gods house , suited to the case of all his children and servants therein . the neglect , abuse and poisoning thereof must needs be very sinful and woful . how can they but languish and perish , that scorn and defile , that spoil and pervert the precious means of their life and growth ? providence ever knits the end and the means . what the lord appoints , he doth surely and seasonably bless . out of his road he will not be look'd for , nor assure his grace where he records not his name . his general presence fils all places indeed , and rules in hell it self judicially . but his favourable and fatherly presence , is to be sought and found in his gracious ordinances . what can rebels expect from a soveraign whose orders they stil oppose and reject ? who can look for the blessing of heaven in following the waies of darkness ? what hope of growing in any good things , without answerable supplies and relief ? we waste a pace and need refreshing still , that we may grow in the knowledge of christ . vse . it may convince and humble all ignorant and negligent christians . it s our sin , let it be our shame and sorrow that we grow so little under such helps in the lords husbandry . this evil reigns in most , it remains in the best . most continue in the love , under the power thereof , making a trade and a sport of it ; the best find much cause to be still judging themselves for the sad reliques of these unhappy weeds . the dunghil abounds continually with filth and vermin , so doth mans unrenewed heart . the best garden will ever be troubled with some trash or other to be look'd after . their case is saddest that are most sensless of it , and secure in it . the soundest bodies retain some ill humors , that will augment too much putrefaction if not timely removed . thence the cause of so many diseases that hinder the growth of the inward and outward man. but how dreadful is their condition that stil feed their disease , and love nothing but what increases distempers ? corrupt nature stil will bring like to like , and undo it self by pampering self . god provides us very wholsom food in his ordinances ; but like foolish children we frowardly dislike it , and prefer any trash rather . we feed on crude and corrupt matter which breeds choler , phlegm and worms a pace . thence an increase of putrefaction , which spoils our appetite and taints our palate . want of exercise and orderly care in the wayes of christ , makes us such weaklings , and such punies in his grace and knowledge . how doth it trouble us to see our children wasting with rickets , worms and feavers through their own folly ? is not our case much worse under our many spiritual consumptions , stil contracted by our negligence ? let is humble us and make us ashamed , that we grow so little in that which is good , and so fast in that which is evil ; is it not our folly and our misery ? should not it be our shame and sorrow ? vse . examination . doth your spiritual life appear to your self and others by your growth ? is it universal , proportional , and continual ? living things do grow in every part stil , with proportion and continuance . do you thus spiritually grow in the gracious knowledge of our lord jesus ? observe it in the particulars . . is it an universal growth , both internally and externally ? . internally , do you grow in every faculty and power of the inward man ? doth your mind and judgement , your reason and conscience , your will and affections , your memory and sense grow more spiritual , solid and substantial ? are you better acquainted with his person and office , progress and purchase , relation and influence ? do you feel thereby more vigor and strength flowing into your soul out of his fulness ? do you find his spirit quickning your spirit by every ordinance and providence of his , to an higher degree of grace and knowledge ? are you more sensible of your need thereof as of your own insufficiency to support and supply you in every relation ? do you long for it and delight in it , grieving for the want , striving after it , restless without it , refreshed with it ? is christ sweeter , and sin bitterer to your soul more and more ? . externally , do your leaves , buds and fruit encrease in loveliness towards god and man ? do you grow , as christ did , in grace and favour ? is it your study , design and labour to perfect holiness in the fear of god , by putting away every filthiness of flesh and spirit , through the improvement of his precious promises ? is your growth uniform in its universal augment ? do you abhor sins of omission , as much as you do sins of commission ? have you an eye still to the second table , in minding the first ; and to the first , in minding the second ? do you make conscience of the least precept , in improving every promise ? doth not your interest encroach upon christ , or your neighbours various concernments ? are you more sincere and ▪ self-denying , more couragious and zealous for truth and for peace ? do you grow in patience and prudence also , as in diligence and dependency ? are formality and hypocrifie more loathsome stil to you as to god ? doth your hand grow stronger and steadier in all offices of justice and charity as of piety and true devotion ? is your speech active and lively ? is your life speaking ? . is your growth proportional ? doth it answer the measure of every part ? it s a monster that grows not aright in nature and grace for quantity , order and quality . observe how plants spread with fit proportions , and sensitives in every member ; mind the very growth of your own & others bodies , to compare your spiritual case therewith . do you grow downward in self-denial and humility , as well as upward in knowledge and comfort ? is there no disproportion between your profession and conversation ; your parts and practice ? are not you sick of spiritual rickets that puff up the head and waste other limbs ? do your sence and motion grow spiritually , orderly and fitly ? are you not like mushroms , of a sudden monstrous disproportionable growth ? hath every faculty its proper increase for the service of all other parts ? do you digest well spiritual nourishment , which every part must assimilate into its proper substance and use ? doth your increase of gifts and knowledge , make you to grow in all judgement of christian helpfulness towards every relation above you , about you , under you ? do all the parts of the new creature keep an harmonious symmetry and orderly motion within you ? is there no excrescence , or exuberance , no dislocation , or disruption there willingly suffered ? are not you like hydropical bodies , puffed up with wind , water and humours ? is your judgement sound , and affections warm ; your will supple , and conscience tender ; your tongue seasoned , and your whole man strengthened daily , by this gracious knowledge ? doth your growth answer christ provisions ? . is it continual ? is it stil your desire and delight , design and labour to be found ripening towards gods harvest ? is your way stil as the morning light , which shines more and more to the perfect day ? do you hold on in that gracious course , waxing stronger and stronger , as he that hath pure hands ? do you abhor sinful remissions and intermissions in your self and others ? observe the growth of all living things , how they hasten stil after their proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection ? is it so with you on a spiritual score ? have you learned with paul to forget things behind , and stil press forward ? do you therefore labour to cast off every weight that doth hinder you , and the sin that so easily besets you ? the lord is continually dropping down fatness from heaven upon you ; do you return thither , answer your receipts thence ? are you like a plant in the lords garden , spiritual and civil , in church and state , ripening still towards a better state ? do you mark and bewail your failings & neglects ? do your fals and slips quicken your pace and your watchfulness ? doth others folly teach you more wisdom , to walk more steadily in this slippery age , whilst the seducers do wax worse and worse , both in deceiving and being deceived ? are you stil striving to grow better and better ? are you not like the high way , stony , or thorny ground , which are but for a time ; but like the good ground fruitful to perfection ? do you resemble those true believers who through faith & patience inherited the promises ; rather then judas and alexander , anannias and saphira , with thousands more that failed half-way ? do hymeneus , philetas and demas awaken your care , and quicken your diligence , that you may not prove like to them in forsaking christ ? do you give your lusts neither peace nor truce in your warfare against spiritual evils ? doth your profiting in this knowledge of christ appear unto all in all occasions ? vse . be we stirred up to obey this divine charge of growing in grace and in the knowledge of christ . are not we all nearly concern'd therein ? doth not our profit , delight and credit challenge this from us ? is not gods interest of greater moment to prevail with us ? should not our relations to others put as upon it ? are not christians spiritual merchants ? shall we not improve then such a precious jewel ? should not we still be trading with christ in the great commodities of heaven ? strong encouragements we have from all parts thereof , if but duly weighed . the trade , the factor , the commodity , the venture and gain are beyond compare . men improve their grounds , and manage their state to the best advantage , that they may live well . should not we then improve this stock , and husband this portion upon better ground ? it is a field that will never fail ; the more we till it , the more it will yield . as christ himself , so the knowledg of him , are richest mines still full of treasure : springs of all good still inexhaustible . the more you draw the more will follow it ; like the womans oil that will never stop , but for want of vessels . this improvement will improve all things else ; and without it nothing will do well . this speak to dead and living . . death christians should be excited , that they may get life , else they cannot grow . you must get the stock before you can trade . your heart must be renewed that it may be bettered . former directions will stand you in stead if duly minded and observed . you must be convinced of your spiritual death , to feel the need of the prince of life . seek then to him as blinde bartimeus , cry hard after him , let him have no rest til he give you life and light at once . he never yet rejected any soul that unfeignedly did attend on him . if you wait long at bethesdas pool , it s for your good , and he will be found in the best season ; if he put you off as he did that famous woman of canaan , it is but for trial and to quicken you . if you cannot go ▪ send your heart and friends , your prayers and tears to give him a call . be sure to observe what he saith to you in his word and providence , as by his spirit . as you desire life , neglect no means helping thereto , looking stil to him for his blessing in all . retain no sin , and slight no duty voluntarily ; give him your bad heart to mend it for you . feel your deadness that he may quicken you . know the worst of your self by inspection in his glass , that you may learn to know the best of christ . beware especially of your darling lusts , your dalilah corruptions , whether sinful pleasure , profit or pride . know your wretchedness and emptiness , your insufficiency and unworthiness : that christ may be your all , for wisdom and righteousness , sanctification and redemption . . living christians must stir up themselves encrease this life . rouz up the grace of god that is within you . blow up those sparks , and make it your work to grow stil in grace and in the knowledge of our lord jesus christ . food and exercise , physick and diet , temperance and vigilance will be found special helps , as for bodily , so for spiritual improvement of life . there is an instinct in every creature , for self-preservation and increase , which moves stil towards proper objects in all due means . . look well to your food then of a spiritual nature , to shun what is evil , and improve what is good . you must therein mind the quantity and quality , the order and season of receving it for due concoction . the scripture word will afford you still the living bread , and the living water ; the flesh and blood of christ to feed on by faith. its milk for babes , and strong meat for adult christians . let it not be mixed nor adulterated by humane additions or detractions . hunger and thirst stil after the word and righteousness of christ . take what suits your case , and observe what rules himself gives you . plain dressing thereof will be still best for your profiting . feel the need of it , and long after it ; cry and seek hard for it , make good use of it . you must feed well that you may thrive well . . see to your exercise ; that it may be moderate , suitable and seasonable ; so will it be of singular help to discuss ill humours , and to augment your native heat , by fit distribution of food and spirits . in all the waies of god exercise your self unto godliness as the apostle did for himself , directing timothy and all others to the same . such an exercise hath the promises of this life and of that to come , being still profitable for all things . beware of straying into the devils paths , and training in his military yard . you must wrastle against sin and self , against spiritual enemies of all sorts . your sinful body must be kept under , that you may be nimble and swift in your race . the whole armour of god is furbished to your hands , that you may put it on and use it with success . be thus strong in his strength and in the power of his might , that you may prevail in all your conflicts . . mind seasonable physick which you will often find the need of to purge out your peccant humors that are increasing and putrifying still . your growth will be stopt if these sinfull stoppages and putrid matters be not duly removed . advise therefore with the best physician for prescripts and medicines sorted to your case . deal very freely and fully with him without dissembling and reservation . give him exact account of what you do know , that you may be dealt throughly with for good ; observe his directions with puncutual care in receiving good , and eschewing evil . his skill , power and will are incomparable and unquestionable . his blood and grace by his holy spirit he mingles in his word to destroy your sins , and to save your soul . if his pils appear bitter to , your taste , they are the fitter to kill your corruptions : your eure is certain if you be but ruled under his preparing , purging and dressing . no disease ever proved shame to him ; trust him , obey him , and your case is safe . . keep a due diet as he doth instruct , who orders all things to his peoples good . to abstain from evil is still as needfull as to be doing and receiving good . observe then what things are most offensive to your constitution , that you may avoid the first beginnings and appearance thereof . some are more bent to pride , others to passion , some to vanity , others to wordliness , some are more lazie , others more wanton , some grow more secure , others more foolish . error will tempt you under various shapes , putting on often the garment of light. ignorance and pride will still cherish it ; self-conceit and folly will still be its nurses . meddle not with pitch to avoid its filth . trie all things aright , that you may suck no evil . advice from sure hands will preserve you much from the common wo of this erring age. improve your own and others experience , confirmed to you by scripture-records . . forget not temperance , the nurse of vertue and the ruin of vice . let your moderation appear to all men , the lord is an hand . sobriety in all things lawfull must attend abstinence from things unlawfull . the supream physician directs often to this , both by his own mouth and his servants pen. intemperance is the womb and breast of all sinfull evil that would weaken you . you may soon surfeit with worldly creatures , if you be not singularly carefull ; that you may grow apace in the things of christ , be very moderate in all other things . nature is content with little , and grace with less , where inordinancy hath not burst the bounds . know well what becomes your complexion and condition , that you may still cut your garment to your cloth , and to your wearing . he is rich indeed that hath learn't contentment , the choice jewel which christ alone gives . paul studied long and hard for the same , being instructed in the school of heaven . follow his steps to attain his end : so shall you know how to want and abound . godliness with content will be your great gain ; the blessing of the lord will make you so rich , as to add no sorrow thereto . sixthly , be very watchfull ; this is christs own rule , often inculcated to spur on our dulness . we naturally are very drowzy , much inclining to sloth and slumber . in this sleepy age the wisest virgins contract infection among the foolish . they all slumber and sleep through their own default , the bridgroom tarrying for some longer space then some expected . watch and pray , watch and be sober , lest ye be surprized ere you be ware . you are surrounded with mortal enemies , very numerous , cruel and cunning : look well to your guards , inward and outward ; your danger within is often greatest . redeem the time well , walking circumspectly , not as fools , but as wise in these evil days . watch unto all good against every sin , so shall you be ready for your masters comming . the lazy servant shall see him with horror , whom the diligent shall welcome with joy. the night of ignorance , error , and all sin , is the season that requires this most . troubles of all sorts will attend the same if all due care be not rightly used . christ comes as a thief unexpectedly , both on the former and this latter world , whilst robbing spirits are catching abroad . blessed is he that watcheth , and keeps his garments . if any of us be stripped by their wiles , we shall be found naked to our open shame . seducing spirits do haunt every place with their cheating drugs and mountebanck tricks . look well to your selves and to all under you , that ye be not poisoned by their artifice . they can cog the dice , and shuffle their cards with all nimbleness and secret methods . the prince of this world is still teaching them to abuse scripture , and corrupt its sense by wresting its words . watch therefore to improve the knowledge of christ with more vigor , zeal and diligence . be moved thereto by further viewing the following point , as the remedy against such maladies . doctrine vi. spiritual growth is a soveraign antidote against error and apostacy . this clearly appears from the respective aspect of this text upon the context , as is implyed in the particle but. error is a subtile and a strong poison , as doth appear from the former hints . it blinds the judgement , and misleads the soul into satans road of falshood and deceit . spiritual errors are most dangerous in the great matters of our salvation . scruples and doubts are more unsettled ; error grows fixed , and radicates it self . in circumstantials of religion there is less danger among sober and humble christians . if this disease grow to greater height , near the foundation and the noble parts , t' will be worse still . if once it strike at fundamentals , its intolerable , not to be born with . the venom thereof is set out in scripture by the most poisonous creatures that can be . minerals and plants , vermin and serpents do all come short in setting it forth . the vilest excrements and the worst disease cannot sufficiently express its deadliness . it s the sad abstract of all kind of evil , wherein sin and sorrow do fully center . all sorts , even the best , being subject thereto in different ways , should be made carefull to provide against it . as countryes vary , so do their poisons ; as bodies vary , so do their diseases . this poisonous disease doth likewise vary on divers accouts to be distinctly known towards a cure . apostacy and revolt from god is a pernicious evil , and the common attendant of error , which still endangers a christians stedfastness . the word signifies a turning aside , and setting mans back against the living god. every sin is gods enemy , and turning to sin is running from god. in the first adam we revolted all , and corrupt nature is still bent to sin , through the sinfull venom received from him . christ the second adam came into the world to save his people from their sinfull death by a gracious covenant published in the gospel . some do embrace it but externally , others cordially . satan is still attempting to turn every man from it by various errors and methods of his . he prevails with-most to their undoing , and gains too much credit with the best . this apostacy and turning from god is total , or partial . total apostacy raigns still in all the unregenerate that do shake off the good ways of christ . partial apostacy often distempers the regenerate to a high degree , though it never proves total nor final . they turn as far from god as they turn aside into crooked ways , being disturbed with the fumes of corruption and temptation . they turn from one truth , and then from another by following satan and his counterfeit lights ; from one disease they contract another , by the putrifying of their ill humors to more malignity . these dreadfull evils need a soveraign antidote , and a sutable counterpoison , that they may not turn all into confusion . all societies civil and spiritual , are very much endangered thereby as well as mens souls . spiritual growth is a choise remedy fitted by the lord for such a disease . in every country providence affords some preservative against all diseases and poisons that infest the same . wise physitians know this very well , though they make use of forraign drugs also ex abundanti . god hath shewed no less care of the souls of men then of their bodies , having sent his own son to be the saviour and lord of his people . he is held forth indefinitely to all that will hear , and is peculiarly given to such whose heart is by special grace renewed efficacioussy to the embracing of him . by his spirit he draws home his elect from among the rest to a conjugal acquaintance with himself . this gracious knowledge is to be improved for a singular antidote against sinfull errors . it hath appeared to be so in all ages , and will still be so upon solid grounds which divine reason suggests to us . reason . because it removes and prevents the causes thereof , external and internal . the cause removed , the effect will cease . . the external causes , called evident among physicians , are all such as from without endanger men , as ill company , disorders , infection , wounds , &c. from sin and satan ; thus spiritually many external causes do still assault us , which the knowledge of christ prevents and removes . a well grown christian hath his senses exercised to discern aright between good and evil . the spiritual man judges of all things , comparing of them spiritually . he is not easily caught into the snare , but wisely foresees it and escapes . he believes not every spirit , but tries them all by the lords touch-stone . he is forewarned and forearmed still against infectious temptations of all sorts . . internal causes are either antecedent and remote , or continent and proxime , which are bred within by congestion and defluxion of several ill humors , putrifying gradually and variously to the distempering of the several parts , and of the whole also . thus sinfull corruption doth spiritually disorder mens souls . spiritual growth affords christs own help to the purging out of such ill humors , vapors and spirits . it kils the worms , takes away stoppages , cleanses the parts by all convenient helps , internal and external . it purges the whole , and then the parts in a due method , using revulsions and derivations with all sort of evacuations . so far as grace is grown up within by the knowledge of christ , so far is corruption purged out gradually . he that knows him purifies himself even as he is pure . christs own physick dispenced daily in his word and providence , is through his spirit improved that way . he that is born of god doth not so sin , as he did before , neither can he so sin , either totally or finally , because the seed of god abides in him . as he finds corruption breeding afresh within , it s his desire and design , his delight and labor to crush the cockatrice in the shell , and suppress the first beginnings . he hath a tender heart , sensible of the first stirs , of the least vain thoughts , and keeps himself that the ev●l one touch him not , as before . reason . because it corroborates and fortifies the noble parts , and thereby all the rest against all internal corruptions and outward temptations . thus health and strength are procured and improved against the malignity of all spiritual distempers . corroboration is a singular help , as in the bodies , so in the souls of men against all diseases . ill humors do leave in the parts affected an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a discomposure which enfeebles it , and by a ferment and a sickly spawn , makes it prone to new disorders . error and sin work in the like manner upon mens souls , striking chiefly at the vitals and chief . the knowledge of christ duly improved , doth orderly eradicate and extirpate it by communication of his divine strength to vivification of every grace , and mortification of the old man in all its members . the more a soul lives in him and by him , the more of his renewed supports and supplies come in , which compose the christian into spiritual health , rectifying every part . all the faculties are secured and fortified thereby against relapses and struglings of sin . such can do all things through christ strengthning them . the sense of their own insufficiency drives them still to his al-sufficiency , that his grace may be sufficient for them , and his vertue perfected in weakness . reason . because it derives still a specifick vertue out of christ himself , whose soveraign property mingled with all due means of his appointing , affords still a sure preservative : physicians observe the specifick vertue of natural medicines , simple and compound , which renders the whole effectual towards bodily cures . such a signally peculiar force is found in the lords choice antidote , dispensed to his patients . the knowledge of christ duly improved , fetches out of him that wonderfull grace which he mingles with all the medicines appointed for their good . his blood is that aurum potabile and panpharmacum , that catholicon and elixer of life which sanctifies all things effectually to his peoples good . the more any soul grows up into acquaintance with him , the more use is made of that soveraign balm of gilead , flowing from the physicians very heart . the pelican is said to cure his little ones with his own blood . christ to be sure makes this good to his . his grace is the basis of every dose , of every topick , of every means appointed by him . the strongest poison is quelled thereby , the stoutest humors are subdued , the sorest obstructions are removed , and the worst maladies cured by the same . he healed all manner of diseases and sicknesses among the people in their bodies and souls , in his progress on earth , and he doth so still by his spirit from heaven . his word and ordinances are the proper means used by him for application thereof . he employes his servants of the magistracy and ministry to observe his will in the right use thereof by all fit helps spiritual and civil . his providence points out the case to be dealt with all spiritual skil . our antidote improved affords every christian to manage all aright . his special blessing he affords in all according to promise . the reason is good ; make good use of it . vse . corollar . . hence may we view the ground and cure of our spiritual distempers in all relations . . the ground is much from want of spiritual growth in the best , as from want of life in most . were christ known to better purpose , both church and state would not be so sickly . but the most are ignorant of him , and the best much too blame . thence so many diseases and sores in all relations and societies . every person , every family finds cause to complain , because the lord christ is so much slighted . no wonder if the sickness increase , and the venom spreads , when such a physician with his antidote are so basely used . wise men easily see whence this evil comes and is aggravated . gross wilfull unbelief is the forest disease that aggravates the case , making it desperate . this was the case of gods people of old in the wilderness and canaan , again and again . they slighted christ and his messengers , till they were grown beyond all remedy . it may give us warning . . the cure and method of relief is hence observable ; the lord hath not left us yet remediless . there is balm in gilead , and a physician there with soveraign vertue to cure our israel . the method thereof appears clearly from what hath been said . this gracious knowledge will afford us the sure medicines for a distracted church and a discomposed state. any diseased soul and disordered family may hence take receipts with the best probatum . politicians would prove far more prosperous , would they study christ more , and machiavel less . did ministers know him more graciously , they would meet surely with better success . did all superiors attend his prescripts , every business would find under them much facility . did private christians observe this better , they would sure enjoy much of truth and peace , both for the internal and external man. the lord thy physitian , is his title of honour , which christ sets up by his great herauld , and proclaims to his people for speedy help in every trouble . vse . it should admonish all carnal and notional christians , under the total reign , or partial remainder of spiritual errors and revolts . what pity is it that such a choice help so freely tendered should be so basely slighted and abused ! doth not this point then justly reprove . . such as are under the total reign of sin and error , all sinners in grain ? is not your case very woful indeed , that wilfully abide in a christless state , by still abiding in a sinful state ? sin is your plague and you know it not ; error rules in you and you feel it not ; why are you sensless in such a danger ? because sin is there in its element . your disease is a sleepy feaver , or a phrantick madness ; else you would never slight christs physick no more then his person . you feed upon ashes , a deceitful heart hath carried you aside that you cannot see the lye in your right hand . it may be you think you reject not christ : why then do you reject his terms , and prefer your own ? why do you stil love what he loaths , and loath what he loves ? why do you then continue stil in the love and trade of your darling sins , secret or gross ? why do you stil provide for your lusts , and plead for them , covering of them , mincing the matter and returning still thereto as the dog and swine ? why do you stil then loath his ordinances , his word and sabbath , his service and servants ? do you pretend allegiance to him , and yet continue stil in rebellion ? do you profess to own his marriage terms , and yet remain stil wedded to the world , to your gain and will , to sensual pleasure and windy honour ? do you profess to believe in christ , and yet will not do what he bids you , nor forbear what he forbids ? this is to mock , not to honour christ ; he knows you not , that wilfully and constantly work iniquity in opinion , affection , or life . . under the partial remainders thereof will regnerate saints be found , though not all alike . the best therefore may justly be reproved for their sinful estrangedness from christ . is not this the cause of so many errors and revolts , our not growing in that gracious knowledge that would prove our soveraign antidote ? why do we study the lord christ so little and the world so much ? is not our ignorance and self-conceitedness , our sloth and neglect about this main thing , the great cause of our sad distempers ? factions and fractions we justly bewail in every relation . most carry fire and fuel to the common incendy to encrease it stil ; few mind the water of the sanctuary for to quench the same . do not the best find upon due search much of selfishness in all disputes and controversies ? do they not also find in their private affairs how much self is preferred before christ ? should not this great evil humble our souls deeply , that we thus forsake the fountain of living waters , and dig unto our selves broken empty cisterns that will hold no water ? is this our kindness to our dearest friend ? is this our loyalty to our dread soveraign ? is this our love to our selves and neighbor , to despise thus the only way of cure ? be we ashamed of this vile neglect , that christs truth and waies have suffered so much through our great folly . are our experiences of so little worth , and our acquaintance with christ so inconsiderable , that we slight all , and yield to every assault of temptation and corruption , drawing us aside ? vse . enquiry and search into our spiritual state ; our complexion may be hence observed , that the tokens of our personal and publike constitution may be duly brought to divine test . . hence may every one personally view his case and state towards eternity . we are all by nature deadly sick of sin , still subject to error and apostacy of the basest kind . our hearts are full of mortal poison , carrying still within the seed and root of the worst disease naturally and spiritually . what antidote have we got against all such dreadful evils ? have we learned christ in the truth of him , that our gracious knowledge might stil be growing ? are we thereby fenced against the sinful causes of error and revolt ? are we daily mortifying sin , dying to the world , resisting tempters , denying our selves through the knowledge of christ ? are we still fortifying our souls with his precious grace , that all our faculties may be preserved in spiritual health against sin and error ? do we rightly apply the vertue of this christ in each of his specifick properties , whilst we attend his will and blessing in the diligent use of all the means appointed by him ? do we still mind his word and blood , his grace and favour in every ordinance and providence through his spirits help ? . may we not hence also take a publick estimate of the state of affairs in this place , in this land , in this republique , yea of any place whatsoever ? the true prognosticks of present and future weal , or wo , will be hence made perspicuous . away with star-gazers and carnal wisdom , that we may consult with gods own personal wisdom . how far are we then in a publike posture acquainted with christ ? how far is that acquaintance improved ? resolve these queries , and the case will be as clear as noon-day . god may save us with a notwithstanding miraculously , at his own pleasure . but we must judge of persons and things by the known rule of his word , compared with providence . so far as we slight christ publickly in any concernment of his , so far may we rationally expect that he should slight us in our concernments . let every one make due application as he shall see cause in all publike affairs , whilst god is shaking and overturning all things in the nations , and will do so still , til christ come to his right to fill his house with glory . vse . may be for counsel to all christian professors ; prize and desire , embrace and insure , keep and improve this precious antidote . it s an infectious season , it concerns all to look to themselves , and therefore look well after this antidote , to prevent and remove all sinful diseases . that it may be yours effectually thus , . prize it , undervalue it not ; consider its worth and singular use . it s christ himself with his saving grace that is to be duly known and improved . let no creature then come into competition . christ will endure no corrival nor superiour . let not any darling sin be cherished now to undervalue christ . if he be not infinitely better , mind him not at all ; if he be , mind him above all . . desire it , disdain it not . so lovely , so needful an object should set all your affections on flames . you have disdained him too long already ; is it not high time to long for him , to breath and pant , till you obtain him ? what would a dying man give for a sure cure ? a condemned man for a pardon ? a drowning man for help ? let your heart give that , and all to this christ . . embrace it , reject it not ; accept of him if you love your self , upon his own terms . if you capitulate , or reserve any thing , christ will none of you . this offer may be your last . let your whole soul now close freely with him in a conjugal way , by mutual consent . receive and take that you may be one , and may know him thus and your self aright . . insure it , neglect it not ; you have his insuring office to make all clear and firm . his spirit within by his privy seal ; his sacraments and ordinances without , by a broad seal ratifie his gracious covenant . observe and grieve not that spirit of adoption , that must witness within by evidencing grace , and operate without in all the means of grace , for the obsigation and security of your interest . . keep it , los it not ; so rare a jewel , so choice an antidote should be laid up with all possible care . precious stones are found to be specifick cordials against various diseases and poisons . this choisest jewel should be chiefly set in the golden ring of a gracous soul , to be worn and kept against all danger . beware of sullying , breaking and hurting so curious a piece . . improve it , abuse it not ; this precious knowledge was never intended to feed vain notions , or vile affections : but to fence you against every evil , and help you effectually to all true good . improve it therefore unto such ends , wherein you may be sure of gods blessing . there was never more need of such an antidote , to preserve christians from epidemical sins . this gracious knowledge of christ well improved hath vertue enough to fortifie you against all the wiles of the wicked , and all the deceits of your sinful hearts ; make use of it then against every temptation and corruption , especially against errour , the woful disease of this sinful age ; there was never more need of christs help against so many unclean spirits , ensnaring many simple hearts . prudence and zeal are here most needful , to discern aright of persons and things . some good men are drawn in on mistakes , as the four hundred that followed absalom in their simplicity . some errors are more superficial wherein christians must bear with each other , walking together as far as they agree , waiting for the lords further discovery . many errors are so fundamental , that they are inconsistent with the hope of salvation , and must be earnestly contended against , by due improvement of this antidote ; all of them militate against christ , either directly or reflectively , in opposition to all that is near and dear unto him , variously assaulting . . his deity ; which the arrians , and sabellians blasphemously denied , making him but a deus factus ; and the socinians after them , following therein both the socinus's , uncle and nephew ; whose italian venom carried so much infection into poland ( lately revived by too many among us , as by paul best . biddle , &c. ) as it hath been scattered in transilvania , and neighbouring parts by divers such instruments . turks and jewes agree with them therein . for the prevention and cure of this deadly plague , spiritual growth in the grace and knowledge of christ will be a special antidote faithfully improved ; fortifying your soul with his truth , making you to feel the power of his godhead through the beam of that sun of righteousness . reason and experience thus spiritualized will demonstrate to you and to others by you , the record which god bears of his son , in whom dwels the fulness of the godhead bodily , or essentially as the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports . the same titles and attributes , the same worship and works ascribed to god the father , are also ascribed to god the son. the wretched arrians called christ in scorn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a diminutive god , and would grant him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a like substance , but denied him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance . were he not god co-essential and co-eternal with the father , how could he be one with him , as himself affirms ? how could he have made infinite satisfaction and procured infinite salvation ? how could he have born gods infinite wrath for his peoples sins ? what shall we think of those quaking impostors , that own no christ above , but what 's in them , that renew the ranters blasphemy of gods being all things , their being christed , & c ? do they not affront the god of glory ? the god-head of christ takes up man to god , conveying from god all good through his manhood . there must be our strength against every sin , that christ our surety is the blessed god. . his humanity variously assaulted by notionists of an old and new stamp , by many behmenists and the swarms of quakers , who have con'd too much of their mysterious absurdities . this poison once got into mens brains casts them into strange dreams about christs manhood ; which they fancy to have been but a fiction and figure , a phantasm and apparition , that vanished after a while , to represent that within them which they call christ . to repress those pestiferous fumes from intoxicating your head and heart , your antidote will inform your judgement with the truth , and warm your heart with the substantial goodness of his human nature . it will shew you out of scripture , that he is truly the son of man , who took on him the seed of abraham , was made flesh , in all things like to us except sin . without controversie , great is the mysterie of godliness ; god manifest in the flesh , justified in the spirit , seen of angels , believed on in the world , preached to the gentiles received up into glory . had he not been a real man , how could he have suffered on his peoples behalf ? how could he have made his soul an offering for sin ? his sufferings were most real sure , that forced from him such a bloody sweat , in the open air of a cold season , and that in the night ; that made him cry out so lamentably , my god , my god , why hast thou forsaken me ? that spent him wholly to his last breath , with a most cruel and painful torment . they might as well deny the sun-light at noon-day , who deny this truth . to turn plain scripture into allegories , is to turn substance into a shadow . it cost origen a self-mutilation , for mutilating divine writings thus . he was called centaur , for monstrous opinions , flowing from allegorical strainings of scripture . christs manhood should be so precious to us as not to endure affronts put on it . therein god and man do most sweetly meet ; which will help weak faith in every time of need . ▪ against both the parts of his humane nature , his soul and body , many also fight : apollinarius denying him a human soul ; as if the godhead had supplied the want thereof . eutyches destroyed both , by his pretended swallowing of them up into the divine nature . the manichees and valentinians allowed him but an aery phantastical body , running through the womb of mary as through a pipe. mahometans fain it to have passed through maries paps , and by the smell of a rose . divers novelists are daily broaching strange conceits about it . the vbiquitarians give him a monstrous body , immense and filling all places ; the papists as monstrously would have his body to be distinctly in many places at once ; to be without quantity , without extension , without sensible accidents : to be made a new daily at the priests will : to be broken and not broken by himself , and by all their priests , &c. many such contradictions against scripture and sence , reason and all sciences they are forced to for their fictitious transubstantiation sake . all such malignant vapours which infest many , will be effectually dispelled by the right use of your spiritual confection . christ was and abides ever a perfect man , consisting of soul and body , both subsisting in his divine person , being united to the divine nature therein . it will shew you , that his soul was sorrowful to death , and was made sensible of all humane affections , though without sin : as clear chrystal water moved without any mud . it will teach you that his body had flesh and bones after his resurrection as before , which a spirit hath not . that the same body did visibly ascend into heaven , before the disciples eyes , and shal return thence in the same manner . that the heavens must hold him , till the restauration of all things . that the glorifying of his body hath not , could not have annihilated it , or changed the substance , though it hath bettered the qualities thereof . it will help you to know the flesh of christ spiritually , though you learn to know him no more after the slesh carnally . it will teach you that his bare flesh , and the fleshly sence thereof , profits nothing a capernaitish soul , being destitute of his spirit : but that it s his spirit that quickens us , giving life to his flesh and to his word , that both may be spirit and life to us in a spiritual and lively improvement . christs manhood is that precious golden ring , that sets forth the jewel of his godhead to us . it s a curious vail of his contriving , that his glorious face may through it be beheld . it s a chrystal glass of the lords framing , to reflect thereby his image upon us . out of christ god is a consuming fire , but thereby he becomes a reconciled father . if christ were not man still , there were no hopes for man ; if we know him not thus , we know him not at all . it s not a figment of our own divising , but the man christ jesus that must be our saviour . he cannot be ours unless wholly ours . . against his person , appear , nestorius dividing it into two persons , sabellius , arius , all antitrinarians , denying his distinctly eternal personality from the father ; the socinians and notionists that fancy the distiction of persons in god to be but nominal according to various dispensations , witness hob's leviathan , among many other poisonous books , so commonly scattered abroad . to queneh the force of these pernicious errors , your counter poison will season your soul with the scriptural description of emmanuel , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god with us . it will prove him to be god-man , having both natures , divine and humane , subsisting in his person , the son of god , the second person of the divine trinity by hypostatical union ; it will clear him to be the brightness of his glorious father , and the express image of his person , being that one mediator between god and man , and therefore god-man , that he might conquer by suffering , and make his suffering infinite for vertue and value , for satisfaction and acquisition . it will shew you that there are three in heaven , the father , the word and the spirit , and that those three are one . that this mystery is not against reason , though above it in its common shallow apprehension ; that the son sends the spirit comforter from the father , and is therefore distinct from them both , yet that he and the father are one in essence , though distinct in person . that gods reason is the rule of ours , being revealed to us in his divine monuments , that we may assent to his assertion , though we cannot fathom the explicitness thereof , no more then bruits can fathom our rational expressions . that the person of christ coming out of the water , must needs be distinct from that person of the spirit , who came in the likeness of a dove , lighting on him at his baptism , and from the person of the father , whose voice from heaven said , this is my beloved son , hear him . thus the grace and knowledge of christ , will teach you , that he who thought it no robbery to be equal wtth god , ( being in the form of god substantially ) made himself of no reputation , that as god-man he might restore man to god in the gloryfiing of all divine attributes . our faith is not true if we do not own the true god truly , as he holds forth himself in three distinct persons . those divine persons are not meer modes , or manners of attribution or manifestation , but real subsistences . the father is not the son , the son is not the spirit personally , though they be one god essentially . the person of the son alone was incarnate , not that of the father ; he could not be son ; not that of the spirit ; there had been two sons then . the word became flesh , not the father nor spirit . divers emblems are used to set forth this glorious mysterie ; but scripture-language describes it best to a sober faith . the word person is a scripture word very proper and significant . they that deny this right use thereof , make way for further denyal of truth . the person of christ is then to be owned by all that intend to be owned of him . . against christs spirit stirs first macedonius , denying him to be a divine person distinct from the father and son. secondly , all antitrinitarians , who oppose the distinction of divine persons . thirdly , the greeke , who deny the procession of the spirit from the father through the son. fourthly . the several blasphemers that vaunted themselves to be the holy ghost , as simon magus , montanus , david , george , &c. fifthly , all enthusiasts who father their lies on gods spirit , &c. to quell this wofull poison , your preservative will set your judgement right by the grace and knowledge of christs spirit . thereby you will surely understand that the holy spirit hath in scripture ascribed to him the same titles and attributes , the same divine worship and works which are ascribed to the father and to the son , and therefore must needs be god , blessed from ever and for ever . that the working of all scripture miracles , the penning of all those divine writings , the wonderfull quickning of dead souls and bodies , and the daily experience of all spiritual christians do fully demonstrate it . that therefore the fanatick illusions and delusions of revelationists , being so opposite to gods truth and holiness , must needs proceed from that lying spirit , who perswaded so many of ahabs prophets , and still possesses the false prophets of our days , to speak and act against the dictates of christs spirit . the malicious opposing of the truth confirmed so undeniably by the miraculous operations of the lord ; the spirit hath therefore the most desperate aggravations even unto death , attending the same , because god the father and son both are thereby also desperately opposed . . against his office and function of al-sufficient and only mediator , for his peoples salvation , move first , all the former hereticks in denying his deity or humanity , his parts and person . secondly , all such who mangle the said function as the socinians , who deny the need and use of his satisfaction for sin . thirdly , all such who divide his mediation work , ascribing part thereof to saints and angles , as the papists with fond distinctions . fourthly , all such as put the said mediation into the virgin mary's hand , calling her queen of heaven , entitling the psalter to her , placing her name instead of the lords name in the said psalter , giving her authority over christ her son in heaven , promising and expecting more from her often then from christ , as much at least , and telling doctorally that god hath divided his mercy and justice , giving her the throne of mercy , and reserving himself the throne of justice , &c. as the said papists . fifthly , all such who pretending to sinless perfection and selfish righteousness do frustrate and nullifie so far his mediation , as the quakers , and such monkish pharisees . to suppress the violence of this poisonous stuff , the grace and knowledge of christ improved , will shew us clearly still the necessity of christs satisfaction and al suffiency of his mediation , that without the shedding of this blood there can be no remission of sin . that no righteousness but that of god-man could satisfie divine justice . that without satisfaction there could be no reconciliation of god to man , that without imputation thereof to many there could be no discharge of mans debt . that no purchase could be made of eternal life and divine favour , but by that infinite price paid by emmanuel . that without such purchase orderly applycable , there could be no salvation for lost man. that christs mediation alone is al-sufficient to all those purposes , and needs no partners in any share thereof , either for impetration or application . that to give the least part thereof to any meer creature , whether in heaven or earth , can be no better then idolatry . that no palliation or shifts by distinctions of dulia , hyperdulia and latria can cover this blasphemy , no more then adams figs leaves could cover his nakedness . that there cannot be on earth in any meer man a sinless perfection , and if it could be had , yet it could not satisfie for the evil past in the least . that the best are but unprofitable servants . that the payment of a farthing due , cannot satisfie a thousand pound debt in arrears . to signifie emphatically the due application and imputation of christs righteousness unto believers , the scripture cals * him jehovah-tsidkenu , the lord our righteousness , repeating that name again in the great promise of restauration to be afforded to his israel by vertue of that righteousness made theirs , whence christs name is synecdochically and metonymically ascribed to the new jerusalem . to that import the lord jesus incorporates his name with a christians propriety into one new name , framed by his own spirit , which paul expresses by his being made unto us of god , * righteousness and redemption , and our being made * the righteousness of god in in him , as he was made sin for us , who knew no sin , which must needs be understood by way of imputation , there being no sin inherent in christ . . his priesthood is opposed . first , by all the formerly named errors . secondly , by the papists , in making new priests daily , and a new propitiatory sacrifice , called incruentum , to be offered by them for the living and dead . secondly , in joining mans merits to his , and thereby patching up a mongrel righteousness for themselves and others . thirdly , in pretended works of supererogation which are imputed to others by way of indulgence out of their churches imaginary treasure . fourthly , in denying the imputation of christs righteousness for the pardon and justification of his members . fifthly , in giving to mans righteousness , dip'd in christs blood , a meriting value and vertue to satisfie and pacifie gods justice , and to procure his mercy . sixthly , in making christs merits to be but the remote and mediate cause ; but mans merits to be the immediate proxime cause of the pardon . thirdly , by such who sever his habitual and his active obedience from his meriting oblation , given to god for his people , and imputed to believers , reckoning only his passive obedience to be so meritorious and imputative for the reconciling of man to god. fourthly , by quakers and others , who find no need of , and little regard an high priest in heaven . against such mortal wounds , the balm of our christian gilead will afford healing vertue from the due review of his grace and knowledge . we shall find thereby , that christ jesus by his personal righteousness , by that one oblation hath for ever perfected those that are sanctified , once for all . that a new order of priests brings a new law , and nuls the former . that it was an imperfect priest and sacrifice typically ceremonial that needed renewing . that to give to a meer man , suppose a masse-priest , the power of making and renewing a propitiatory oblation at his will upon his intent of consecrating , is to set him in christs room , yea above christ , and to deny christ come in the flesh by unavoidable consequence . the oblation of christ had not been compleat , if it had not been active as well as passive , and habitual as well as actual ; heart-obedience being the root and life of all other . redemption is indeed frequently ascribed to his blood and death , but it s by a synecdoche , including the rest of his whole obedience whereof his death was the complement and utmost . his whole life was a continual passion , and he was most active in his most passive obedience . he laid down his life of himself-freely , and shewed his active power in his giving up the ghost . that perfection of his merits excludes the least ingrediency of mans merits . our obedience is required indeed and rewarded of grace , not for its worth or proportion . the childs duty is required , not to merit his inheritance by , but to shew his ingenuity . the beggars reaching of his hand is a condition , yet no merit of the gift . . his prophetical charge is undermined . first , by the errors forenamed . secondly , by the popish pretences of infallibility in their church , pope or councel . thirdly , by the immediate revelations and infallible oracles of enthusiasts , quakers , behmenists , pretending extraordinary acquaintance with god and spirits , besides , above and against his word . fourthly , by the perfectionists of divers sorts , who pretend to a sinless state , wherein they need no further teaching . fifthly , by such as despise christs prophets and apostles , pastors and teachers , extraordinary and ordinary messengers of his . against such a disease , improve this antidote to vindicate the lords infallibleness , and to detect the cheats of all impostors pretending thereto . you will see thereby that christs spirit alone is the supream infallible judge , speaking to us by his written word , è cathedra coeli . that we need no other infallible judge on earth . that every christian in his place , whether private or publique , civil or ecclesiastical , hath a judgement of discretion to regulate him in his own acts by the scripture rule . that churches and counsels have an authoritative judgement of direction to the several members under their respective charges , still in subordination to christs writen word . that yet there is no need of any infallible , immediate and sinless assistance , or spirit in any mortal man now since the canon of scripture our perfect rule was compleated by john the beloved apostle . that all pretenders to such infallibility since the apostles days , have successively bewrayed their notorious impostures and contradictions , both notionally and practically . that popish bishops and councils , enthusiastical behmenists and quakers , have hitherto been found guilty of such absurd falshoods and blasphemous extravagancies , that they sufficiently confute themselves . that paul himself after all his raptures knew but in part , complaining stil of his own and others weakness and insufficiency ; that peter himself failed , and was reproved by him openly . that there is indeed a perfection of sincerity and truth begun below in the regenerate , and a perfection of growth , which is comparative & progressive : but that a sinless perfection of fulness is reserved for the glory of heaven , not enjoyed before mans dissolution . that christ therefore is the grand prophet , who teaches his people stil by his word and spirit , the will of god for their salvation gradually . that being taught all needful things by his anointing , who writes his law upon their heart , they need not to be taught by any sect-master in a pharisaical way , so as to pin their faith upon any mans sleeve upon his own credit ; but must attend christ who teaches from heaven by men and means . that no meer mans word is to be believed upon his own credit , but that all doctrines must be examined by the scriptural teachings of christ . that those spirits and persons who pretend to bring infallible oracles and a new gospel , are cursed of the apostle , for shaking off christ and his gospel . that all christs servants are to be heard so far as they keep to his scriptural commission but no further . that christ himself is received or rejected , so far as his embassadors , following his instruction , are owned or slighted . it s the common and ominous symptom of error to despise the ministers of christ , though godly and learned , and prefer their own imaginations before the plain word of god. the gospel is to us the only glass of heaven , wherein the glorious revelations of gods image are made out , to transform us into the likeness thereof gradually through his spirit . . the kingship of christ is much abused , . by the errors forenamed . . by libertines and ranters of all sorts . . by the pontifician supremacy , pretended to be over all things and persons in the pope , as peters successor . . by quakers and others slighting the christ above under pretence of a christ within . . by sensual pretenders and abusers of a fifth monarchy . against these rebellious tenets , the grace and knowledge of christ will satisfie us , that christ jesus is the king of kings , and lord of lords , who must reign even in the midst of all enemies , till they be made his footstool , that he will destroy all such who refuse to stoop to his golden scepter , but chuse to live in the kingdom of darkness under the rule of sin and satan . that conscience is his seat royal in mans soul , which is by sin , satan and self usurped from him . that he will surely recover his right , if not in mercy , yet in his just wrath . that pretence of conscience to shake off his rule , is the highest treason under his pavilion . that to shelter any sin or error under that covert , is but to cloath traytors in his robes of state . that he will not save where he doth not rule , and will not be our priest if he be not our king. that to desire or plead liberty to sin , is to set up hell in rule among men under the habit of heaven . that the more of christ is in any soul , the more obedience in true faith and love is given to him . that to set up a pope or any other meer man for a supream head over the conscience , is to set up a sinful wretch in the throne of christ . that his jealousie will not endure long such a rebellion . that peter never had any supremacy of power or authority , what ever priority of order and age may be granted by some . that peters being at rome is very uncertain , and yet to be proved , though many affirm it . that if his being there were fully granted , yet his fixed charge and continuance there shall need as much proof . that upon supposal of his setling there , yet must it be shewed that he acted there such a supremacy . that if that also were clear , it must be shewed also , that his full power was made over to his successors there , more then to any other minister of christ at antioch , or elsewhere . that in case that should be proved likewise , they must demonstrate a clear succession from that time till now , which is impossible . and if that could be , yet they must evince their succession in doctrine also ; else all the former will only prove papacy to be the man of sin got into gods temple : the grand antichrist , and the scarlet whore riding on the beast by this usurped supremacy . when all that is dispatched , we shall have more work for them , to clear their antichristianism in ruling by their own , not by christs scepter ; by their will , not by his : which they have taught their mongrel brood quaking among us , to spread under disguises , their chymical sublimations of old rotten errors . as for the fifth monarchy , it s a point needing much sobriety in the sence and use thereof . christ indeed hath a kingdom in this world , though not of this world ; and his work is to reform rulers and people , not to confound his own ordinances . . christs humiliation state is opposed much , as . by the former , so , by many novelists who make light of it , accounting it but a type and figure of what was to be done within them . christs incarnation , life and passion are with them but stories and shadows ; the life and substance is all within them . there say they , lies christ very deep in every mans heart , covered with earth , to be born and raised up , to live and die , to do and suffer . as for the christ that died at jerusalem , many do slight him , and many that seem to own him verbally , yet renounce him effectively . . by our late quakers who have revived those rotten drugs from the familists dunghil , adding a new dress and access thereto , as paracelsus and david george , swenkfield and battenburg , manno and jacob behmen with their german followers ; so do our modern enthusiasts rake up the kennels of old fanatick dreamers , with disguises and additions of their own . against this venom , spiritual growth will help , that we may know christ , as the great apostle did labour for , in the fellowship of his sufferings . it will inform us of his wonderful abasing of himself in every step from his first conception till his resurrection . it will shew us the absolute need all his elect had of his miraculous incarnation and birth , life and death , burial and abode for three daies in the grave . it will make us feel the effects thereof in our very souls , that his transcendent love in stooping so low , and parting withal , may direct and press returns of the like to him and for him . that experience will engage our hearts to that christ above , who died once for sin , but can die no more , living unto god , that we may likewise reckon our selves to be dead to sin , but alive to god through him . that knowledge of christ will teach us aright how to distinguish of the person of christ that once suffered for us : and of the grace of christ , which is by his spirit formed within us in regeneration . christ personal , is the god of heaven , that eternal creator ; but his grace in us which seems sometimes to be called by christs name , ( as the church is also by a metonymical metaphor , and synecdochically , ) is but a finite creature , a spiritual quality , not subsisting by it self , but inhering in a subject humane . scripture saith indeed that christ is within us , dwelling in us by his holy spirit . but may not he work within our heart by gracious communications without a personal fixation there ? the sun conveys light and life by his beams to all parts , yet his substance abides stil in heaven . there is indeed a spiritual relative union between christ and the regenerate , set forth in scripture by divers emblems . the natural union between the head and members ; the civil union between husband and wife ; the artificial union between foundation and building set it forth . but we must not strain figurative speeches beyond their scope . this union is real , yet mystical , full of mysteries . there is no confusion nor composition , no transmutation nor annihilation here . our persons are stil distinct . christs godhead is indeed a circle , whereof the center is everywhere , the circumference nowhere . he fils all places , comprised in none . hell it self feels him , though with little comfort . but his manhood is not infinite , being a creature , though wonderfully glorified by assumption and hypostatical union unto the godhead in the second person . christ as saviour must stil be considered in both his natures , divine and humane , subsisting in his own person . thus considered , he dwells not in us personally . the person of the husband is one with the wife relatively , not personally . christs manhood cannot be personally within us . the heavens must hold , as they received him , till the restauration of all . he dwels in our hearts by faith , and we in him mutually , as the root in the branches , and the branches in the root by relation and communication . his whole humiliation was for us , and his spirit enables us gradually to conform thereto by a fiducial improvement thereof . thence he is said to be formed within us , to be in us , ( or among us * ) the hope of glory , to live and act in us , &c. hence the sufferings of paul are called christs sufferings , not personally , but causally ; because they are for his sake through his grace undergone . it s a sad abuse put on christ and his word , thus to slight and destroy christs personal humiliation whereon depends all our salvation . if christ suffered not , then he rose not again ; and then are we still in our sins , and of all men most miserable . but christ is as effectually risen as he effectually suffered . that effected redemption by price in impetration , this by power in application . thus it became him to suffer , and so to enter into his kingdom . how far the justice of god , absolutely considered , may be thought to require such satisfaction in order to pardon , we need not controvert . it suffices that upon supposition of his purpose and engagement , this way is of absolute need . by this all his attributes harmoniously concur to the perfecting of his peoples salvation . . christs exaltation is also much abused , as . by the former errors : so . by our modern sadduces , denying the resurrection of the body , as some did at corinth . . by the quaking rabble , who own no christ but what is within them . . by our novelists who deny his ascension , and his session at the fathers right hand . . in effect also by the papists in their impanation , transubstantiation , and such monstrous doctrines . . the vbiquitaries trespass too much thereon , in divers fond conceits , broached and encreased after luthers death , by brentius , osiander , &c. . against such opposers the knowledge of christ is of soveraign force . thence we learn to believe according to scripture , the several steps of his resurrection and ascension , of his session and intercession . it teaches us to improve the many arguments so cogently pressed by paul on the corinthians as on the romanes . thence we learn to know christ as the apostle did , more experimentally in the power of his resurrection , being made conformable to his death . so it became christ to suffer and enter into glory . as by humiliation he wrought out our salvation by price in way of impretation ; so by his exaltation he works it out by power in a way of application . the many cavils objected against it , paul fully confuted over and over . the popish pretences for their transubstantiation , have been from scripture sufficiently taken off by many choice pens . that capernaitical conceit christ himself took pains to refute . it much wrongs the glory of christ to bring him again from heaven to earth , daily to mangle and abuse him by the hand of their mass-priests , and expose him to shame and suffering again . though they call their mass an unbloody sacrifice , yet do they make themselves the butchers and executioners of christ , in pretending to offer his corporal flesh and blood . scripture indeed cals the bread and wine his body and blood , so doth it call christ the door , the vine , &c. by the like metaphors ; yet is not christ turned into a door nor vine ; no more are the elements turned into his body and blood. christ explains the meaning of those phrases , & so doth his apostle to the full . as for the vbiquitarians conceit , to make christs body present corporally with the elements and everywhere , the absurdity thereof abuses grosly christs exaltation in his humane nature ; and their consubstantiation is refuted with that scripture reason that dispels the popish impanation . their straining of figurative speeches beyond their scope , fetches blood out of scripture by dreadful violence and absurd consequence . yet will they admit figures in many other places not controverted . , the word of christ suffers much likewise , . from the forenamed tenets . . formal antiscripturists , old and new , quite denying the need and use thereof ; and questioning the purity , sufficiency , clearness and divineness of it . . by papists , charging it with obscurity , corruption , insufficiency , defectiveness and needlesness . they keep it from the peoples common use , unless licenced , teaching that ignorance is the mother of devotion . they prefer their vulgar latin version before both originals . they equalize their unwritten traditions therewith , and the church commands : yea prefer them often before it . they bind all to receive its interpretation only from their mouth . they patch to the canon many apocrypha's and spurious books , stored with lies and contradictions , absurdities and fables , ascribing thereto the like divine authority . . the quakers join with them in slighting scripture , equaling their pretended revelations therewith , abusing the words thereof to contrary sences , wresting it to the disguising of their gross errors , giving to their pretended light within that infallibility which the papists give to their pope and council ; . the behmenists and notionists that turn it into allegories and uncouth eictions ; changing realities into shadowes , and the substance of scripture into chymical fumes , witness paracelsus , wigelius , behmens several books , which are stored with non-sence and vile blasphemies ; bold intrusions into hid mysteries ; all under specious colours with bombastical words . against these woful drugs , the knowledge of christ will be successfully improved , shewing us the excellency and necessity , the sufficiency and purity , the clarity and utility of scripture . it will take off all the mistakes , objections and cavils made against the divinity and right use thereof . it will clear it to be the sole and sure standard and rule of religion ; being the full declaration of gods will and mind , the fountain of all goodness & truth . it will shew the need that all have to study it day and night , and observe it in all things . it will detect their folly who add thereto their unwritten traditions , additions and revelations besides , above , or against it as abominable to god. it will discover their madness , who pretend to speak and write as good scripture , and will not own the bible to be the word of god. it will shew that all scripture was written by inspiration from god , and is sufficient to compleat the man of god to every good work . that it came not by the will of man , but that the men of god writ as they were moved by the holy ghost . that the abuse of it by some must not prejudice the right use thereof ; corruptio optimi pessima ; that if he be hid , it s to them that perish . that the word is light , and gives light. that the spirit of christ still speaks in his word whether to life or to death , being inseparable from it . that its never a dead letter , though it be sometimes a killing letter . that translations are but the taps of scripture , to broach those full vessels , which therefore should be fitted to the use of all , and are so far to be owned as they agree with the original sense . that the sense of scripture is scripture , though it may be variously expressed . that no mans interpretation is to be received further then it agrees with the whole scripture . that all seeming contradictions therein are easily cleared by comparing of scriptures , minding the context and scope in a sober humble manner with studious diligence . that the sense of scripture translations when dark , must be brought to the original light. that all things absolutely needful to salvation are clearly laid down in scripture . that scripture consequence is scripture . that some things are obscure therein to exercise our sobriety & industry . that it s so fitted to every mans condition , that the simplest may reap the benefit thereof . that christ bids all search the scriptures , and sends them to the law and testimony for decision and prediction stil . that the wisest christians are most studious of scripture , finding stil most need of it , being most sensible of their remaining ignorance . that pride and blindness make men to conceive so highly of their knowledge , as to think themselves wise enough without it , or as wise as it . that they are foolish self-seducers , who thus think and say . that god indeed spoke to our fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers parts and manners , by piece-meal as it were ; but he hath now contracted all , in speaking to us by his son. that therefore having closed the canon , and sealed up those records by his sons apostles ; who ever adds to or detracts from it , is liable to that sentence there denounced by the lord himself . that the lords will revealed in scripture obliges all , being the beck and hint of our soveraign , who can becken us all into nothing at his will. that since the compleating of scripture , immediate inspirations are expired , being needless , the divine rule of all being perfectly given out . that all pretended enthusiasms not agreeing with the word , must be suspected to be from evil spirits . the several errors of the apocrypha are discovered by scripture light , and have been abundantly confuted by many worthy hands . the abuse of scripture by feigned allegories , is thereby detected also , when men will be wise above what 's written , giving heed to jewish and chymical fables , yea to magical notions and fictions , as paracelsus , behmen , &c. they are justly given up to believe those lies , deceiving , and being deceived . the scripture indeed sometimes allegorizes and teaches the use of tropes and figures by the best rhetorick . we must therefore be sure to keep close to it , least we turn substantial truth by chymical evaporations into notional smoak . too many of late have followed those woful courses of enervating scripture by allegorical strains , till they had lost reason and religion at once . such paracelsian fumes quickly intoxicate mens brains , breeding the giddiness , and then convulsions to extremity . . christs ordinances , by his word appointed , are not spared , but are opposed too . first , by the forenamed deceits . secondly , by our modern seekers and familists , as by the old gnosticks , accounting them but childish weak things , fit only for inferior christians in their lower form . thirdly , by many luke-warm laodiceans of this age , of a neutral indifferent spirit towards christs instituted worship . fourthly , by all papists and traditionists , who set up wayes and parts of worship of mans devising : as religious use of images , prayer for the dead , invocation of saints and angels , veneration of reliques , sale of pardons and indulgences , fictions of purgatory and limbus patrum , & infantium ; prayer in an unknown tongue by roat upon beads , vain babling and tautologies repeated over and over ; superstitious uses of crosses and crossings ; altars and tapers ; vestments and dressings ; mimical gestures and ridiculous stage-playes in worship : corrupting of every ordinance by many foppish additions and tricks . fifthly , by ranters and quakers , who jeer and blaspheme christs institutions , as our sad experience testifies in all places . against such gross evils , the right knowledge of christ will arm us , and prove that they are but fools who think themselves too wise for christs school . that the highest christians have alwaies used them , and pressed all others thereto with all diligence . that they are the charets and conduits of communication between the lord and us . that they are all suited to the case of all gods people on earth . that we should live above them in the use , not in the neglect of them . that our bodies shal cease from needing food , when our souls shall cease to need ordinances . that christ promises his presence therewith to the worlds end . that he meets his people with a choice blessing , where ever he records his name , and therefore bids them seek his face evermore . that therein our homage is paid unto him in a special manner . that the lord will be sought and found in all his ways . that his familiarity is to teach us manners , not sauciness . that to be neutral and meteor-like in the lords worship , is sad and sinfull in a high degree . that prayer and singing are jointly prescribed and directed to for spiritual use . that the abuse thereof by any , should not , cannot excuse us from our duty . all are bound and bidden to use them , yet none can use them spiritually but by a special grace . that a moral performance of duty is better far then non-performance . that men are to serve god as well as they can , still learning of him how to serve him better . that god is ready to give more still to such as improve what they have received . that its better to serve christ outwardly , then to serve sin and satan by omitting good , or committing evil . that the preaching and hearing gods word , requires of necessity meditation and repetition , reading and studying thereof . that christ will be honoured in every relation by every one , without exception , as in publique and secret , so likewise in our several families . that he threatens a curse to such nations , and such families as know not , and call not on his name . that his morning and evening mercies challenge good manners in duty from us . that christ himself taught how to pray and praise on the solemn use of the lords creatures . that to rest on duties is idolatry , and to neglect the same is rebellion that all mixtures of humane inventions do but soil and deface the lords pure worship : that therefore all romish innovations are sufficiently confuted by the bare rehersal . that will-worship can never please him who will be worshipped in spirit and truth . that the heathens pleaded the like excuses for their superstition and idolatry , as the papists do for theirs . that a great part of the pop●sh trash is but borrowed from pagans with disguises . that in many things they renew those rites , which by christs coming were to have an end : that vows contrary to scripture-duty , can shew little savour of scripture-verity : that the ready way to obscure our light , is to besmear and and paint our windows . that scripture-simplicity loves not the dressing of a pompous whore . that a fair complexion needs no painting , and truth hath most power when most purity . that antiquity pleads not at all for their grossest tricks . that in the things wherein some of the fathers seem to plead for them , there is much mistake and much forgery . that however , truth is the eldest , and he wants no antiquity that wants not scripture-truth . many words were innocently used by the fathers as merit , altar , &c. which are turned quite into another sense among papists now . . christs holy-day , his sabbath of rest , suffers peculiarly , as , . from the foresaid enemies of truth ; so secondly , from too many seeming friends , some wholly rejecting , some mangling of it , and some indifferent to this or to that . thirdly , by quakers and all enthusiasts , who slight all , or most of christs ordinances , and this especially . against such mistakes and abuses , the knowledge of christ will teach and enable us to observe his day as becomes a sabbath . it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lords day , to express his special property therein , and sanction thereof , as the eucharist is called the lords table and the lords supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the command enjoining it , is placed in the heart and center of the decalogue ; with a signal memento prefixed . it s largely expressed , both positively and prohibitively . in the precept and close he names the sabbath , though in the amplification he mentions the seventh day , or a seventh day . he adds strong reasons to enforce it from his propriety , example and blessing , as also from the equity thereof . by this one command , he often expresses his whole worship , he couples it sometimes with one precept of the first table , and after with one of the second table to signifie the great influence it hath into the observance of both . it s abundantly confirmed , enforced and renew'd in every part of scripture , old and new . the reason that enforced the use of the seventh day sabbath extends as fully to the first day sabbath . that was the lords rest day from his creation-work ; this is his rest day from his redemption-work . the change of the day in its quando , made by god himself , alters not the force of the comand , but ratifies it . he only could do it that is the lord thereof . there is no change made in the quamdiu and continuance , nor in the quoties and frequency of the same . the whole precept being moral , in part naturally , in part positively , is perpetual therefore , and not to be altered by any creature . that some special time should be observed for gods solemn worship , is moral natural . that it should be such a proportion in such a revolution , is moral positive . that the duty should be moved from the seventh to the first day of the week , makes no substantial change therein , but only directs to the season thereof upon pregnant ground . paul clears this by a large demonstration . the first day sabbath was eminently typified in the most notable providences of the old testament . on the first day light was created , noahs ark rested , circumcision was first ordained , israel was redeemed from aegyptian bondage ; on the same day christs law was first given by himself to israel on mount sinai ; the cloud of his special presence first rested on them , the tabernacle with his pertinances was rear'd , aaron and his children first executed their priesthood . on that day his fire from heaven first came down to consume the sacrifices to make them acceptable in christ by his spirit . the israelites were first solemly by the lord himself blessed ; their princes first publiquely offered to the lord. so for the new testament , christ thereon first shewed his miracles in cana , he first rose and appeared to his disciples ; the saints that slept then rose out of their graves ; the holy ghost came down upon the apostles solemnly met , and thereon still they met for divine worship . when the jewish sabbath ended by reason of its typicalness expiring with christs death , then began the first day to be the christian sabbath , christ sanctifying it to that end by his resurrection , honouring it in a special manner , which is the ground given by god himself for the keeping of a sabbath . so carefull were christ and christians of it , that he bids them pray , that their flight be not in the winter , nor on the sabbath , lest it should distract their bodies and souls . prophaning of the sabbath hath ever been threatned and punished signally , as the due observance of it hath been choicely encouraged and rewarded in all superiors and inferiors . it s the lords court-day wherein he expects due homage and rents from all his tenants . it s his muster-day for all his christian souldiers . it s his solemn feast-day to welcome all his friends . it s his weekly market for the getting in of all heavenly provisions . it s his chancery-day for the sealing and grant of his deeds of favour . what enemies are they to his honor and mans good , who slight and abuse that heaven upon earth ! it s the beginning of an eternal sabbath . all cavils against it have been fully dispelled by many choice pieces . when paul condemns the distinction of days , his meaning is cleared by the context , to speak of jewish ceremonials , not of christian morals . the neglect and abuse of the christian sabbath hath been observed formerly and lately to be still the inlet to all other errors . englands prosperity began in queen elizabeths time , when the sabbath began to be duly maintained by authority . the troubles of england began afterwards , when the sabbath was publiquely by authority profaned , and by the same party . * the famous kings and witagen mots among the saxons , still ; renew'd strict laws for due observance of the christian sabbath . . the law of christ is variously abused , . by the the foresaid errors . . by antinomians , denying the obligation of a christian to the moral law. . by papists in mangling of it , and dispencing therewith at pleasure many ways . . by quakers , and other innovators , joining too much with papists . . by socinians that rest thereon , teaching people the like , and so making it their satisfaction to justice and their salvation . against such evils , scripture-knowledge of christ will help us to see the need and use of that law of christ . as he printed it on mans heart at first , so doth he by his grace renew it there gradually . he published it himself from mount sina to his people , adding the ceremonials and judicials afterwards , as fit accommodations of that moral law , suited to the jewish church and state. the decalogue then is the sum of that law , which obliges all men without exception . the sevetal explications and applications thereof we find through the old and new testament . christ ratified the same from mount zion also , in taking away the pharisaical rubbish , which their false glosses had cast about it . the apostles further clear and confirm it in their several epistles and writings . where the scripture seems to speak against the law , the sense is cleared by viewing the context . . they speak against the justifying power of the law , through mans weakness since the fall , none being able to keep it without fault , or to make amends for his breach thereof . thus by the law can none be justified , and the regenerate are not under it to get pardon and salvation by a law of works . the pharisees thus pressed and owned it , and were confuted by christ and his apostles . thus also do they sin , that do rest upon any gospel-duty , making it to themselves thereby a law of works . secondly , they speak against the condemning effect of the law , which the regenerate are freed from by christs righteousness imputed to them . they are not under the curse of it , having their sins pardoned by christs satisfaction , made theirs actually through faith in his blood ; though their sin deserves the curse , yet that reatus and guilt doth not redound upon their persons , being taken off by christ . thirdly , they speak often of the ceremonial law as not obliging any christian since christ , though it was used indifferently for a while to bear with tender converts then unsatisfied about the abrogation thereof . fourthly , they still own the royal law of liberty , that moral law which is the transcript of gods holy will for the rule of mans duty in conformity to gods image . it s called therefore the law of christ , the perfect law , and the law of truth , which men do well when they observe , and ill so far as they neglect it . god indeed writes his law on his peoples heart , but gradually and variously ; that is , to them an internal principle of obedience , which is still attended by the law of their members in opposition thereto . this principle moves them still to observe that law which god hath given to be their standing rule , perfect and unchangeable . men are as far from his grace as they are from observing his law. god never leaves his children without rule . he that breaks and nuls any one part willingly , is guilty of all . the papists guilt is great in hiding the second command from the people in their vulgar liturgies , leaving it out , and making a gainful trade of dispensing with incest , undutifulness of children , fornication , &c. how great is their guilt then that take away all the commands at once , leaving man to his own deceitfull heart under pretence of a light and law within ? to be lawless , is to be godless , ; for what 's gods law but the declaration of gods will requiring mans duty ? who ever opposes the princes order , doth so far oppose the prince himself . atheism is the source and sum of such antinomianism . . the lords covenant in christ is assaulted also , first , by the former errors . secondly , by socinians , papists , novellists , who deny his gracious covenant with abraham , renewed with israel in horeb , in moab , and so successively till christs personal coming , who published a new edition thereof . thirdly , by divers anabaptists , and other week christians , who mistake and miscall that covenant many ways , not distinguishing the substance from the manner of administring it , confounding works and grace , law and gospel thereby . against that distemper , our antidote will give a sure remedy , shewing the right nature and use of that gracious covenant made of god in christ with his people in all ages ever since mans fall . god made first an overture thereof to our first parents in the promised seed . it was further cleared to noah , and sealed to abraham and his seed . at their coming from aegypt he renewed it by the mediators voice and hand . gods mercy engaged , engaging mans duty in christ and through him , is the sum thereof . gods mercy is expressed in every promise , mans duty in every precept . the ceremonials and judicials were the several garments of that covenant , suited to their condition both in church and state. by this covenant they had all good , and were freed from evil temporal , spiritual , and eternal . it was a parental and conjugal covenant which the godly did embrace spiritually , and other professors but externally . god owned them , whither jews or proselytes for his children and spouse , so far as they owned it either externally or internally . because this covenant was much mistaken and abused in their latter times , christ came in person to renew it evangelically . thence the gospel is called a new covenant , because the old renew'd in a fairer print . thus the old command of love being renew'd is a new command . thus the old moon renew'd , is called the new moon . thus an old lease revived , is a new lease . it s the old substantially , it s a new one circumstantially . the former edition was more dark , this more clear ; that straighter , this larger ; that heavier , this lighter : therefore the gospel-covenant is comparatively said to be better , made on better promises , and more lasting , being unchangeable till christs last coming ; whereas the former is said to be grown weak and antiquated . thence the gospel-ministry is comparatively called a ministry of life of glory , of the spirit , and abiding , whereas the former dispensation was more accommodated to that infant age of the church , and is said to have more of death , of the letter , and less glory . thus the scripture speaks often positively of things understood comparatively . my doctrine saith christ , is not mine , john . . h. e. comparatively , not barely mine , but his that sent me . that this covenant must needs be substantially the same now , as then , though now more plainly dressed , appears in the author and mediator , the substance and scope , the parties and parts , the terms and conditions which are still essentially the same . it s still of grace and from grace , for grace , and through grace in every branch of it . all cavils objected have been abundantly refuted by others . these hints may suffice now to point at those things which have been so fully and so frequently cleared by so many champions of divine truth . . the seals of christs covenant are also abused : as . by the foresaid evils ; so . by the papists defiling , mangling and corrupting them : adding five sacraments of their own invention , viz. penance , and order , confirmation , marriage and extream unction . . by quakers and notionists , who slight and contemn them . . by the anabaptists who deny baptism to christs infant members , the believers seed . against those maladies we find soveraign help from the grace and knowledge of christ improved . thence we observe the lords care renewed in confirming his covenant now , as he did of old by significant seals called sacraments , because sacred rights , confirming the engagement of christs souldiers to him . what the manna and rock , the cloud and sea , circumcision and passe-over did of old ratifie ; the same is now consigned by baptism and eucharist . the popish recess from christs institution therein sufficiently disproves all their innovations thereabout . in vain do they worship him , teaching for doctrines the commands of men . they agree not among themselves , nor with scripture of reason , in the account given of those five sacraments they have superadded . it s pitty that any friend of christ should join with them in slighting the purity and simplicity of christs sealing ordinances . there are extreams and abuses about both of them . the lord gave them for pledges and helps of christian communion ; satan hath abused them to foment unchristian division . the great reformation in germany , denmark and sweden , hath been sadly opposed and abused by errors in these two seals . rigid lutheranism and fanatick anabaptism have been the great stops there , and the fire-brands . error hath been acting in our parts also . much plausibleness from mistaken and misapplied scriptures hath been made use of to palliate the sore . but the nature of christs covenant sufficiently clears our infants right to the seal thereof , so far as capable . interest in the covenant must needs import interest in the seal . they may have the seed of faith , though the fruit appears not yet . they do virtually profess in their parents though not actually . the statute of heaven that took them first into covenant , was never yet repealed nor expired . our children are as much members of christs family and kingdom as the jewish children . christ owns them and blesses them still as he did before . the precepts and promises concerning them have suffered no substantial change , though administrations be circumstantially altered . the blessing of abraham comes still on the gentile through faith in christ , as it did on the jewes . what infidel jews lost , believing gentiles receive in root and branch . the believing isralites child could be no loser by the change of the seal , his parent still abiding in covenant . look how the unbelieving jewes were broken off branch and twig , so are believing gentiles graffed in branch and twig . there is less said of this in the new testament , because so much was said in the old. this point was so clear then without opposition that a little sufficed . the believing jewes would not have been quiet if their children had been shut out of gods house , that made such stirs at lesser matters . christ , when a child , was head of the church ; children then may be members thereof . he cals them his children , disciples , saints , servants in the same relation given to their parents . when families of old joyned to the lord , children were not excluded ; no more were they in apostolical dayes . they that will deny scripture-consequence , must deny all duties of christianity , none whereof can be performed without such reasoning . reason and religion they must at once gainsay , that gainsay inferences orderly drawn from thence . the condition of this covenant is sufficiently cleared by the knowledge of christ both for entrance and continuance , both internally and externally . christ invites sinners to come by faith to him for all needful grace . none can come to him except the father draw them . he gives to his elect peculiarly , what he requires from all indefinitely . as far as that condition is performed either externally or internally , so far reaches the covenant priviledge before god and men . the profession and outward priviledge may be utterly lost by carnal hypocrites ; but the distinguishing grace and internal priviledge thereof cannot be totally nor finally lost by the regenerate , though they may be ecclipsed for a time . . the church of christ suffers much also , first , by all the former . secondly , by rigid separatists of divers sorts . thirdly , by the popish apostacy and usurpations , assuming to themselves alone the title of catholicks , and unchurching all that jump not with them . fourthly , by quakers and notionists , who slight and abuse the communion of saints multipliciously and nefariously . against such disorders , the gracious knowledge of christ affords meet help . improve it to a right union and communion , both with the head , christ ; and with his body . his church is his house , that cherishes concord among brethren of different sizes . there is but one god and mediator there ; there also should be but one mind and heart . there are divers chambers and stories therein , yet it s one house . though different flocks under various shepherds , yet are they all under one great shepherd . they that own christ as head , should be owned of his members . they that agree in the main , may bear with each other in the means . schism is a sinfull separation that breeds a convulsion in the body of christ . shame and sorrow are the genuine fruits thereof , as pride and ignorance the parents of it . they bear most with others that know christ and themselves best . paul would have them both marked and shun'd that make divisions as selfish christians that know little of christ and themselves . he would have us separate from evil , but not from good , as himself doth . christians and churches must purifie themselves as he is pure . they should therefore labor more for verity and unity in the way to purity . they need all mutual help . orderly union affords much beauty , strength and usefulness . it makes gods people like an army with banners ; such an arch-building is choice and sure . all convulsions are painfull and direfull . scripture represents this harmonious composure by that which excels in all frams , natural , civil and artificial . we should all labor then for things that tend to peace for mutual edification . variety of helps he affords to that end . the popish pretence is as injurious as its ridiculous . they make a particular universal , a roman cathotholick . they first disown christ in effect , and then must they disown and be disowned of his friends . the quakers follow them too closely in this , as in other things , casting odiums upon our reformed churches , and rejecting them . it s sad to see any of christ friends , who seem more sober and serious , through mis-interpretations and mis-applications of scripture to imitate them in such dividing ways . to divide and destroy is satans motto , it s his method . we see it , we feel it by woful experience . we must learn of christ prudent moderation in our zeal for truth . both his body and garment should be so tendered , as not to rend the one by favouring the other . peace is to be pursued after as far as possible in consistency with holiness . much labor and care must often be used in over-taking and preserving peace , still endangered by many enemies . . the grace of christ nearly concerns his church , and meets with the contradiction of sinners . his electing grace is much slandred by many . first , by most of the forenamed errors . secondly , by pelagians , socinians , and others denying it to be eternal . thirdly , papists and arminians agreeing with the semi-palagians in making it conditional , not absolute ; upon faith foreseen or on good work , not of gods free pleasure . fourthly , by many of our notionists following of those blind guides , in following the false lights which paracelsus , and behmen , swenkfield and wigelius , the rose-crucians and enthusiastical recluses have racked out of old dung-hils , and dressed anew . against such deceits improve the knowledge of christ , that you may consider him in a double capacity . . as god the son , jointly with the father and the spirit , chusing his people from eternity ; divina opera ad intra sunt indivisa . secondly , as mediator in gods eternal purpose , in whom in all the vessels of mercy were absolutely elected without any respect to any thing in them , but according to the good pleasure of his will , having predestinated us to the adoption of children by jesus christ to himself before the foundation of the world . there is a double election also mentioned in scripture . . eternal , which is to glory . . temporal , which is to office . by eternal election the lords chosen flock alone were fore-ordained to glory through grace . by temporal election reprobates as judas may be chosen to office , as he was to the apostleship . gods electing grace is called sometimes his fore-knowledge by an hebraism , verbs of sence with them importing both affect and effect . thus christ is said never to have known the wicked , because he never owned them for his . this foreknowing grace is called his pleasure , his good will , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amor bonevolentiae , chiefly looking at the end , gods glorifying himself by glorifying them in christ . predestination or fore-ordaining grace , pre-determining those elect persons so freely pitched upon by god ▪ regards the means leading to that end ; therefore it fore-appointed them to redemption and adoption in christ by grace towards glory . some being thus chosen , others were passed by , and are therefore called reprobates ; and gods purpose or councel about them is called praeterition , non-election , and non-predestination . god was not bound to any , and did chuse and pass by of his own will , independently , eternally , distinctly , individually , certainly . those persons so passed by , considered in massa nuda , he did fore-ordain they should be left to sin , and suffer for their sin ; so considering them * in massa corrupta , this act of his purpose is called praedamnation , being an act of his justice , whereas the former is properly an act of soveraignty . as soveraign he passed by them absolutely , but as a just god , foreseeing their sin , he fore-appointed them to wrath. these various expressions denote one intire , continued , perfect act of the divine essence , set out after our apprehension diversly , and having distinct denominations , but externally from its several objects , being still immanent in god from eternity , non-transient . they all set forth his grace in the freeness and fulness , in the singularity and sureness thereof . thus christs knowledge improved , will vindicate his truth from all aspersions of injustice , unmercifulness and unfaithfulness . in all this he is just , wronging none , being bound to none . he is mercifull in chusing and predestinating some . he is faithfull and true , observing his word exactly . blind eyes cannot , sore eyes will not see this clear truth with delight , but fret at it as cavillers in pauls time , with heavy charges . but the wisdom of christ must be justified of her children now , as she was by himself and by his apostles then . it must needs wrong the grace of christ much to make it depend upon the foresight of faith , or any thing else in the creature , and giving the creature a priority at least so far . god first appoints what shall be , and so foresees that it shall be , else he were not the first and last . as god is eternal and certain , so is his purpose eternal and certain . the figments of mens brains are loathsom idols that would bring god down to mans shallow reach , and fall as dagon before the ark. . christs redeeming grace is much wronged . first , by the former mistakes . secondly , by pelagians , papists and arminians ; first , in extending it to all and every man individually alike ; so that judas was as much redeemed as peter in their sense . secondly , in restraining it to a meer salvability or putting mankind into a power of being saved , and acquiring to god a new power of saving men . thirdly , in unsetling it , and making it an uncertain meteor , wandring up and down among men , waiting on their free will to embrace or refuse it at their list . fourthly , in enfeebling it so as that it hath with them no power or efficacy to save those so redeemed , but that a person whom god in christ did so redeem , may perish nevertheless utterly . fifthly , by divers of late who appear much more sober and godly , yet incline too much to those dangerous errors . sixthly , by the socinians , familists , behmenists , quakers , who either wholly deny it , or pass it in silence as needless and useless . against this poison , christs antidote improved will give singular help ; it will shew the al-sufficiency and efficacy of christs oblation to all the elect ; for whom he did fore-know , those he did predestinate , he called , justified and glorified . the necessity and operation thereof it clears also . none but god man could save lost man. nothing but the full obedience of him could satisfie infinite justice , and procure infinite mercy . christ had not died , had it not been of absolute necessity . without the blood of god there was no remission . that blood must needs be efficacious and saving to all redeemed by him . for if whilst we were enemies , we were reconciled to god by his death , much more being reconciled , shall we be saved from wrath by his life . there is indeed , first , an external and professed redemption which is mentioned in scripture that proves ineffectual to eternal salvation . thus apostates deny the lord that bought them generally & professedly . thus he is said to redeem the whole creation . it mentions in that sense a temporal salvation generally , for thus he saves both man and beast , all apostates professed to be redeemed by him , and they were outwardly redeemed from much gross evil . secondly , there is an eternal redemption of grace to glory , peculiar to gods elect . this differs from that as far as heaven from earth . christ the redeemer is indeed lord of all , and makes use of all for the good of his redeemed ones . the devils themselves and brutes are thus generally under his dominion , as all reprobates . yet it follows not that he died for them . gods elect are the proper objects of redeeming grace ; all things else below come in accidentally , secundarily , subserviently and comprehensively under consideration in christs redemption , which makes them all to advance gods honor and his peoples good . there is a dubious homonymy in this word ( grace ) which occasions much mistake . many take it generally for any favour shew'd by god to man. but scripture limits the sense thereof in most , if not in all places to his peculiar favour shew'd to his elect in christ , reaching their redemption and salvation efficaciously and infallibly . other creatures enjoy many gifts , as abrahams secundary offspring , but his elect as isaac alone his inheritance . this advances the glory of christs grace in every consideration . to make his blood impotent and uncertain , cannot but much eclipse it . his freeness and fulness , his sureness and choiceness appear orientally in this redeeming grace . neither may any creature complain of any wrong herein . is not he free to do with his own what he pleases ? was he ever bound to any creature ? doth any suffer but for their sins ? doth not god make good every word of his ? christ was never a half-saviour . he came not barely to make men salvable , but to save effectually , and to the utmost . his redemption is as absolute as the fathers election , though the offers of grace be conditional , indefinitly tendred to all sorts . christ came not to purchase any new power to god , but to fulfill his purpose in his effectual procuring of salvation for all his . he came for his lost sheep whom the father gave him , to fetch them home efficaciously . the sons redemption must needs keep parallel with the fathers election . had salvation been intended to each man , what could have hindred the effecting thereof ? if christ died for judas as for peter , then is peter little more then judas beholding to christs redemption . it s not christ it seems that makes the difference , but some thing else . if he died for them both , but not alike , then was his death therein peculiar to peter , which makes the difference . then was it impossible that judas could be saved without that special thing , and it was as impossible that he should have it , seeing it was not intended to him . to what purpose then did christ die for him ? he was not salvable it seems by the grant supposed . what else he had was common to him with other creatures , good in it self , but abused by man. that christ came not to restore whole mankind , appears in that every one is never effectually restored to primitive state . where the scripture speaks of christs dying for all , for the world , for sinners , &c. the context still clears the restriction of those phrases to all the elect , both jews and gentiles , that are of all sorts , and in all places and ages . it s a common phrase in every language thus to speak of all for many of all sorts indefinitely , to be explained by the matter in hand . thus all judea came to be baptised . the apostles preached to every creature under heaven , yet still with limitation . the word [ world ] in divers places cannot signifie whole man-kind , but must be limited to the vessels of mercy alone . thus christ takes away the sin of the world ; now blessed is he whose sin is taken away ; every man is not so . many are in hell beyond possibility thereof ; he gives life to the world , not to them in hell. god was in christ , reconciling the world , not imputing their sin unto them : is this every mans priviledge to have reconciliation and pardon ? in other places , the world can signifie none but reprobates , that shall never be saved , that lie in wickedness , that christ prayed not for , that die in their sins that cannot receive the spirit of grace , &c. usually its signification is indefinite to be explained by the context . but what must men blieve if christ died not for every man ? they must believe that christ alone is the full saviour and redeemer of his people ; that he that believes not shall be damned , that believers are saved through his grace , &c. as the scripture teaches . object . bnt why is christ offered to all then ? answ . because that he speaks to men by men , after the manner of men . his elect are to be gathered from among all sorts . the gardiner waters the weeds secundarily , but the good plants primarily . the sun shines on the blind that cannot make use thereof . object . but is not vnbelief the great damning sin ? answ . it is so , though not the only damning sin . positive unbelief is worse then negative and admits of degrees too . all sin is damnable , a deadly disease : but unbelief is the refusing , the rejecting of the only remedy that shuts the soul under its deserved death . object . but is not this doctrine uncomfortable ? answ . it s indeed to all unbelieving imp●nitent sinners wilfully rejecting christ ; but it s most comfortable to all humble self-denying souls , those poor in spirit , that hunger and thirst after christs righteousness . there is no comfort to the wicked from the lord. but much encouragement to every soul that is made willing to turn from al sin to god through christ . such shall duly know that christ died for them when they find him killing sin in them , that they may live to him . a general notion that christ died for all and every one , can give no more comfort to peter then to judas , till his heart do feel the power of christs death . is it not more comfort that christ died to save his elect certainly , then that he died so indefinitely , that its uncertain for all his death whether any shall be saved ? if you grant he died absolutely but for some ; then it s certain that only they shall be saved ; and his dying for the rest conditionally , will not make them salvable nor afford any comfort to them . if any inconvenience attend our doctrine it must needs attend that also . yea , if christ should have died for all alike , yet seeing all are not in the event saved , he must needs fore-know it , or not be omniscient ; and fore-ordain it , or not be omnipotent ; and that certainly , or not be soveraign . the same difficulties will follow that way with many more . either god or the creature must be independent . it disparages not christs death that its limited to the fathers purpose , by his intention and execution . all divine attributes are wonderfully magnified this way ; his wisdom and power , mercy and truth , justice and holiness , &c. the parallel drawn by the apostle between the first and second adam proves a parity and proportion of christs redemption , extended to all his spiritual seed ; as the corruption and condemnation of adam extends to all his natural seed . but all men individually considered , are not christs spiritual seed . the elect are such intentionally before conversion , and actually become such in their conversion . all adams children died by him , and all christs children were redeemed by him . it s more to redeem one soul , then to destroy all . christ excels incomparably . . christs renewing grace is no less a sufferer by , first , the former oppositions . secondly , by pelagians old and new , asserting mans nature to be so restored in every man , that they are all born in gods favour , continuing so till they grosly abuse the light given them , either natural or evangelical : making grace as common as nature , because its a gift , though diversifyed . denying original sin and habitual corruption before years of discretion . thirdly , the socinians who following them , deny that special renewing grace , and pretend the new birth mentioned so often to be but a moral change upon men , which their nature by a common help from god doth attain unto in imitation of christ , whom they suppose to be a meer patterne of holiness , not the internal efficient thereof . fourthly , by the papists and arminians who have learned of them to advance mans self-sufficiency , free will and power by a common assistance of gods light indifferently afforded to all sorts according to their improvements of the common gifts received to accept or reject christ at their pleasure ; and to cast away the best of his gifts received when they list . in effect , placing a mans strength and standing , yea his chief all in his own mutable will : making faith but a common assent given to truth . fifthly , by the quakers , familists and notionists , who carry too much compliance with their ghostly fathers in these as in other things . against these lethal maladies , the knowledge of christ improved graciously will afford effectual remedies . thereby we learn to see by scripture light the total corruption of mans sinful nature ; the universality thereof reaching all places and persons : its closeness and adherence , its contagion and fruitfulness , its temptations and rebellions , its policies and power , its fierce and inconsiderate madness ; its indefatigable unsatisfiableness , and its multiplicious propagation , not admitting of remission or intermission : this fully manifests the insufficiency and emptiness of man , his unskilfulness and aptness to any spiritual good . thence the necessity of a special renewing grace from above to work an effectual change in all gods elect by an almighty irresistible power , such as quickned lazarus and raised up christ jesus from the grave . this sanctifying grace is considered in scripture in the gradual renovation of man from his first conversion from nature to grace , unto his change from grace into glory . the product of this renewing grace is called a new creature , and a translation from death to life ; a turning of men from darkness to light , and from the power of satan to god , by opening of their eyes and renewing their will. it s expressed by taking away the heart of stone , and giving a heart of flesh ; in putting his spirit within us , and giving a new heart and a new spirit , in our special effectual calling . it s said to be our regeneration and being born again , absolutely needful to open an entrance into gods kingdom . though there be some reliques of natural and moral endowments left in men since the fall in their powers and parts , as appears by the heathens improvements : yet these only testifie the wofulness of mans desperate fall in ruining so glorious a fabrick . thence the blindness and perversness of his mind and will are so aggravated , the crooked distortions of his affections , the searedness and corruption of his conscience with the disorder of every part , are set forth so emphatically to convince every man. thence men are said before conversion to be godless and hopeless , because christless . thence is the wonderful operation of renewing grace so extolled still in this new creation , bringing forth light out of darkness , in making man partaker of the divine nature . this supernatural work is carried on rationally by the spirit of christ * in a way suitable to mans rational being . he works strongly , yet sweetly ; he opens their heart-springs with a special key of his own framing . this renewing grace runs parallel with the fathers electing and the sons redeeming grace ; whom god did foreknow and predestinate , those he calls effectually , seasonably , savingly . their corrupt nature doth much resist it till grace prevails and conquers all its forts . the outworks of the mind and judgement , christs spirit conquers first ; thence breaking through the iron gate of mans will into the possession of all the powers and parts of the soul . many sins remain still in every part like so many cananites and tories to be gradually subdued . these rebels being broken in their head and reign , grace doth orderly dispatch by mortifying exercise . the spirit of christ carries on his work in supporting and supplying still those gracious beginnings , which are weak at first . by the gospel light he communicates his gracious life . thus he perswades & enables his people to embrace jesus christ upon gospel terms by a covenant of marriage and adoption . thus is mans dunghil heart by renewing grace broken up and dressed into a spiritual garden sown and set with the fruits of his holy spirit . it differs exceedingly from common convictions and external reformations , as earth differs from heaven . that difference is still morally-specifical , though it seems to be physically , but numerical and gradual . it s the same spirit that works conviction on the reprobate and on the elect , but not in the same manner . he knocks at both , and is resisted . he leaves the reprobate justly ; he opens the elects heart mercifully and prevailingly . the reprobate may be externally and professedly sanctified in a partial superficial way . gods elect are specially sanctified , universally in every part ; and gradually through every part . mans free will by sin subjected to satan , is through this renewing grace set at liberty , so far as grace prevails . the unregenerate is free only to spiritual evil , being an enemy to spiritual good . the regenerate soul is so far free to spiritual good , as it s renewed . when grace is compleated in glory , the soul like good angels shall be free only to good . the nature of mans will is thus bettered by grace ; which was made a slave by sin . the devils and damned do freely will sin , so do unregenerate souls on earth , yet necessarily . thus necessity man stand with freedom both to good and evil . by this renewing grace the regenerate soul is made conformable to gods image , and is so far called the new man , and gradually learns to be holy as god is holy. that seed and root of grace cast into it at first , grows up by degrees as the grain of mustard seed , as the corn , as the light , as the living child . thereby the soul is enabled to believe and repent , and further to actuate every sort of grace , being excited , corroborated and directed still by the same spirit . thence is the conflict so continuall between the spirit and flesh , the law in the members , and the law in the mind ? grace and sin , which ends not till the death of sin in bodily death . thus acti agimus : implanted grace then co-works still with the lords gracious spirit , who works in us both to will and to do of his good pleasure . this grace appears also most free and full , most choice & sure , to the glorifying of all divine attributes . man could not be conceived to have any skil , power or will to procure the same . by grace the lord cals unto grace , and so to glory . by grace are we saved through faith , and that not of our selves , it s the gift of god ; not of works , least any man should boast : for we are his workmanship created in christ jesus unto good works : so that it s not in him that wills , nor in him that runs , but in god who shews mercy : of his own will begat he us by the word of truth , that we might be to the praise of his glory . object . but why then is man commanded to believe and repent , to change his heart , & c ? answ . because as we hinted before , god deals with men by men , rationally , orderly , to convince all of their duty , and insufficiency , to humble and awaken them , to put them upon all due means , to render the most inexcusable , and moralize many : to convey his grace into his elect through those very means peculiarly sanctified to the spiritualizing of their heart . object . but is not god partial in so doing ? answ . no. for he is not bound to any further then he pleases , neither is he led by any sinful respects which render men partial . object . but why doth he yet complain of the reprobates , if he give them not sufficient grace , as to others ? how can they help it ? ans . god justly complains of the wicked for insolvency and squandring away his goods wilfully and rebelliously , both in their first father and by themselves . they smart not but for their fault : their being bankrupts is no payment , nor discharge of their debts to him . he gives them more then they could expect or make right use of . though they cannot change their own heart yet they might use the means better then they do ; they are still wilfully negligent and selfish in all they do and suffer justly for their demerits . can the wicked say they sin not wilfully ? will not their own conscience condemn them ? are they not all corruptly estranged from the womb , and speaking lyes by time ? who can bring a clean thing out of an unclean ? can the bramble bear figs , or a sinful man beget a sinless child ? is not the spawn and brood of venemous creatures venemous also ? can a dead corpse raise it self to life , or a soul dead in sin contribute ought to its own quickning ? yet is this no excuse for any sin , because man is condemned for the abuse and neglect of that which is given him . the best of them goes not so far as he might . though he be spiritually dead , yet is he naturally alive , and the abuse of natural parts is a sufficient condemnation to every sinner , though variously appearing . thus is god stil just , merciful and true , though man prove unjust , unworthy and false . he is stil beforehand with every man , though unfaithful servants who improve not the talent lent them , charge him to be a hard master . as he is free in disposing of his gifts , so will every abuse and neglect of each of them be duly reckoned for . . christs saving grace is also abused , . by the former errors . . by the pelagians and socinians , ascribing mans salvation to his own merits , the fruits of his own power and will. . by the papists and arminians sacrificing also to their nets ; some owning merits de congruo before conversion ; others only merits de condigno , after conversion ; either ex propria natura , with some , or ex pacto with others ; very few of them are found more modest . . by the quakers , behmenists and notionists variously treading in their steps , and disguising those old errors with the colours of new light of a christ within , pretended raptures , chymical dreams and magical deceits . their monstrously abstruse expressions and fictitious raptures were much magnified in that german tragedy acted in various scenes for many years , especially from . til . and are now revived out of paracelsus , behmen , wigelius , and the like by their followers very perniciously now . against such a poyson the gracious knowledge of christ will fortifie you by scripture discovery of the nature and cause , the method and means , the subject and effects , of that saving grace . . the nature thereof is gods application of his special favour unto his elect , redeemed by christ , saving them from all sin on earth inchoatively , in heaven consummatively . . the fountain cause thereof is his own pleasure : the final his honour , exalted in his son , by his own spirit applying the same . . the method observed is gradually to shew this favour , . primitively in his election and redeeming love. . communicatively , in his adopting and justifying , his supporting and supplying love , from the beginning of grace , through perseverance unto glory in eternity . . the means appointed and employed therein are , . christ the principal : the spirits operation as efficient : and every ordinance and providence , his word especially , as instrumentally blessed of him thereto . . the subjects thereof are gods elect , redeemed by the son , renewed by his spirit , whom he adopts for children , justifying their persons , and keeping them through faith by his power unto salvation ; supporting and supplying them stil by the earnest and first fruits of his spirit , til the full possession of all . . the effects thereof are , the gaining of their hearts by divine love to mutual returns , to chuse him in christ by his spirit for their chief good and soveraign lord , delighting in him , depending on him , closing with him , following of him , drawing all from him , reducing all to him , loving what he loves , hating what he hates , with an harmony of mind , heart and hand . and all for his sake and to his glory , by his strength according to his will. this light will easily dispel all cavils darkning the truth . there are no merits but in gods mercy . he rewards indeed , but it s of grace . he pardons sin and doth it freely . yet he requires faith and repentance , not to merit , but to receive it , emptying the soul of self , to fill it with himself , letting out sin to let in christ : casting out satan to bring in his spirit , purging out corruption by giving his grace , preparing for glory . he therefore bids them take heed lest they fall , to keep them standing in the right use of means . he appointed the end and blesses the means . he promises and assures their standing , not by their own , but by his might . thus all that the father gave christ , shall come to him , and him that comes to him , he will in no wise cast out , because this is the will of the father that sent him , that of all he hath given him he should lose nothing . the father that gave them to him , is greater then all ; none shall pluck them out of his hand , ergo. object . but may they not slip away ? answ . yea , if left to themselves as adam was in the covenant of works . but he hath made a better covenant with them in christ , engaging his grace to preserve and save to the utmost all whom he chose in him , redeemed by him , and sanctifyingly renews by his spirit . this is all their hope and all their salvation , though in a winter of temptation it seems not to flourish . he therefore writes his law in their heart , and puts his spirit within them , to cause them to walk in his statutes , that they shall keep his judgements and do them . he will uphold them by his right hand till he bring them to glory . he will crown his own grace in them , and magnifie his strength in their weakness . object . but doth not this doctrine lead to presumption and libetinism ? answ . not at all , though it may be abused as the best things are . it leads genuinely to all christian diligence and grace , as the sure only way to glory . this assurance he gives not to all alike , nor to any alike at all times . though his weak children be sure in his hand , yet he lets them often stumble , that they may know him and themselves better . the riches of his grace appear still herein freely and fully , surely and choicely . what 's freer then pardon to an unworthy rebel ? that christ satisfied , and that faith is given to receive pardon , is not that free also ? what 's fuller then such a pardon , that justifies from all guilt inchoatively , progressively , consummatively ? whether you say the pardon is renewed , or continued , or confirmed to the regenerate , is it not stil full ? doth he not blot out all scores and remit all faults by application of his justifying grace ? his correcting of them is the fruit of that adopting love which pardons them . because they are children , they must have physick and the rod also . what 's surer then this grace , which engages the trinunity in the clearest bond , with the surest ties , with word and writing , with his hand and seal , with promise and oath , yea with his own blood to final performance on his side and theirs ? they may break indeed , but he cannot break . though they act faithlesly , yet he acts faithfully . he cannot deny himself nor them , because his in christ . and what 's choiser then this special grace , that saves his children when he punishes others ? what 's more precious then this miracle of grace that gives them god in christ and all things with him ? what more singular then this marvellous love , who gives them his spirit to seal and strengthen them , that they may close with him and keep close to him still ? this is grace indeed not to be abused , nor to be opposed by any pretence . it s as compleat as his salvation , which must needs be answerable to such a compleat saviour . an imperfect christ is but an idol of mans fancy , so is that imperfect salvation and ineffectual grace which many dream of . . christ suffers also in his instruments , his civil deputies , in the magistracy : . by the former evils . . by the papists , who advance their antichristian head into the magistrates seat , putting the civil key into the popes hand , and loosening the subjects from their allegiance to such superiours who do not please him , encroaching much upon civil affairs in their cannon law , as about marriage , incest , adultery , &c. obliging their clergy to forraign supremacy ; forbidding the magistrate his duty about externals of the first table , &c. . by quakers and notionists , who labour to bring in confusion , as the german anabaptists did . . yea by many who seem more sober , yet deny the best part of his office : that special care of the first table in its externals , wherein he is to do most for god. . by divers infirm christians that by mistaken apprehensions of a fifth monarchy do actually resist christ in denying due homage to such powers whom hi providence hath set in power . against these oppositions , the knowledge of christ graciously improved will sufficiently arm us , declaring from scripture the magistrates duty and dignity in being most like god , and doing most for god. his power is authoritative about the external man , in all matters religious and civil , politically to regulate , reward and correct according to gods word for the lords honour and the publique good . the genus is an authoritative power ; the object is the external man , expressed by word , sign , or deed ; the subject is all matters of the first or second table , religious and civil . the acts of power are to regulate , reward , countenance good , and disown and correct evil . the manner of acting is political , not spiritual ; by civil censures , not ecclesiastical ? the rule is gods revealed will in his written word , not his own will or mans fancy . the end is gods honour as supreme ; publique good , as subordinate . herein shines the magistrates dignity in being thus employed as gods substitute , to look to his law in cherishing good , and suppressing evil . herein gods vicegerent shall meet with comfort in these politicks of gods own giving . the lord in all ages hath honoured such who have thus laboured still to honour him . he requires it still , and rewards it in a special manner . he gives many instructions about it to avoid error , neglect and abuse . he still branded those that neglected it , and set up themselves in slighting of him . they were threatned and punished sorely that would not and did not tender christs interest . no book of scripture or humane record but gives us signal demonstrations hereof . the many cavils obscuring this truth easily vanish by the brightness thereof . the pontifician crue by their encroachments have taught our libertines very sad lessons . corah with his partners acted once this part , as the german rout did long afterwards from till . pretence of conscience is much talked of , but it covers often the abuse of conscience . the magistrate meddles not with conscience , but with external evil , though pretending conscience . he is a terrour to all evil works whatever they be , where-ever they appear , and a countenance to good . that 's his office by gods commission for thy good ; christ is king of kings by whom they all raign , who calls all to account . if sin and satan possess a mans conscience that should be gods seat , it cannot excuse their treasonable acts , but aggravate them . much care indeed is to be still used least this power be slighted or abused . such christians who appear truly consciencious are to be dealt with in much tenderness . yet cannot conscience plead for any sin . christ never intended it to be errors sanctuary . he dallies with no sin , and would have his servants like him . they that make no conscience of his truth and grace , nor of the publique peace , shew their conscience to be very unsound . the standing rule of man , whether high or low , is not his conscience , but the lords word . an evil conscience is the worst of evils , and the nurse of all evil . error is an infections disease that spreads dangerously under the pretence of conscience still . conscience must rule us so far as it s ruled by gods word , and no further . it cannot bind to , nor discharge any sin . paul judges himself for those very sins very hainously , which his conscience through mistake suggested to be his duty . if a christian suffer as an evil doer , though he pretend conscience , he shall have little honour or comfort therein . the sin is aggravated that is committed by an evil of conscience , the presence chamber and the royal throne of our soveraign christ . the magistrate therefore should be most careful to see that all sorts enjoy the best means of informing conscience about the will of god , as noble jehosaphat did , that all good laws may be duly observed . then execution must be look'd unto , the life of the law. it s the great mercy promised to christs kingdom , that kings shall be nursing fathers to his church , and contribute their utmost to the help thereof ; whereas before they gave up their power to the antichristian beast . christ himself is wronged , when his lieutenant the magistrate is taken off from his work or disturbed therein . all arguments used against the magistrates power in religion are still under-charged or over-charged ; either they prove only that conscience is not to be forced , and that christians should begentle and meek , bearing with each other in things indifferent , which is not denied ; or if there were any force in them to disprove the magistrates dealing with the first table , the same force would reach further against the second table also . so that they would make his office needless , striking at christ through his vicegerents loins to bring in confusion and anarchy , by exempting from his cognisance whatever things may pretend conscience . what evil so horrid that may not be covered under such a mask ? hath not experience seen it fulfilled in the predigious ranters are quakers of our days ? christs interest in the good of mens souls is still the best part of the magistrates care ; they must needs be sadly injurious to both , that would deprive them of that choice garland , and that signal work . . christ is opposed likewise in his servants of the ministry , as , first , by the former errors ; so , secondly , by the socinians , seekers , behmenists , revelationists , quakers and libertines who deny , corrupt and oppose it . thirdly , by the papists , who set up an antichristian head , and hierarchy , mangling and perverting it wofully . fourthly , by innovators , who exalt a power therein above others unknown to christ , and others slighting what christ hath set up . against these various evils , the knowledge of christ improved graciously will fence our judgements , and make us to see the excellency and perpetuity , the necessity and utility of his gospel-ministry . it was his care of old to set it up in his church for their common good , that the priests lips might preserve knowledge , and they should seek the law at his mouth , because he is the messenger of the lord. the first insurrections against it , ( which assaulted also the magistracy by a strong levelling party under holy pretences , ) were dreadfully rebuked and plagued by an extraordinary hand from heaven . the lord made also aarons rod to blossom and fructifie miraculously , that he might ratifie this great ordinance of his to all ages . he appointed the levites to be therefore settled in all the parts of israel , that every one might be provided with ministerial help . himself promised in a peculiar way to be their best portion , and took a special care , that among their brethren they might never want a plentifull portion . from time to time did he renew that charge , and sharply visited for the neglect thereof . he honor'd and prosper'd those princes and people that did carefully observe his will therein . his magistracy and his ministry went still hand in hand , both in doing good and suffering evil . moses and aaron in all their successors were still duly observed by god and good men . the jewish church and state declined together by their sinfull neglects of christs institutions . christ therefore came at last himself personally , that he might repair those wofull ruins . the vile abusing of his ministry brought on them first a babylonian yoak , and afterwards a roman slavery , after many persian and grecian oppressions . the revolts of jason and of onias , with their anti-temples in aegypt and samaria , brought in many more confusions then both on church and state. their corrupt opposings of christs ministry cost them very dear . when christ came in the flesh , the many disorders of the ministerial office and persons had disordered all . his great care was then to rectifie things in the best method . an end of all shadows he made in himself by his own ministry , and settled himself a substantial ministry that should continue unto the worlds end . his great business still was to purge his temple , and to commission his ministerial servants for the successive building of his house . his twelve apostles and seventy disciples were to that end succesfully employed by him . when he ascended and triumph'd over all , he bestowed then coronation gifts of a choice nature . then gave he apostles , prophets and evangelists in extraordinary , pastors and teachers in ordinary for ambassados , for the perfecting of the saints , for the work of the ministry , for the building up of his body , untill we all come to the full stature of the son of god. thus christ settled this ministerial function with spiritual authority , by setting apart in a regular call , persons by him duly qualified to the full employment of the ministry . the circumstantials of the ceremonial law he pared off thereby , and settled the substance of his will therein in this solemn office for his special honor and his peoples good . the father and spirit joined with god the son in the commission given from above to settle this office , and assure thereon a signal blessing till the end of all . as the son gave these residents of his to his church below , so did the father set them in the church , and the holy ghost still makes them overseers thereof . in the renewing of their commission he enlarged it unto all nations , gave them the keys of his kingdom to act under him as deputy-stewards ; titles of honor he gives them many , fit emblems also of their weighty work . they are his agents and the peoples guides , shepherds and rulers , angels and leaders . elders they are and overseers , as ambassadors acting in his name . as he taught his apostles the things of his kingdom , so were they carefull to instruct the rest . pauls epistles to timothy and titus are a directory for all church affairs . the apostles needed extraordinary gifts , as did the prophets and evangelists in the first planting of churches everywhere . that work being done , then ended with them their immediate infallible call. extraordinaries are but for a time to make sure way to ordinaries . snccessors they had in the substantials of the ministry , though not in all their circumstantials . paul in his progress having shew'd the way of ordaining such , gave timothy and others further rules still to prosecute that work . pastors and teachers must abide in charge , whilst there is one soul to be brought to christ and built up in christ . these stars are kept in the lords own hand , being the lights of his own setting up . many ministers and churches may perish for their apostacy , as they of asia , but the ministry in the church of christ shall be sure to stand . these witnesses of his may be much abused to the very death , but they shall rise again very speedily to the confusion of all enemies . lest they should grow proud and usurp lorship , christ charged them timely to act as servants in his name and work . his word holds forth all elders equal in ordinary , since extraordinaries removed from men . some priority of order and age the primitive churches thought fit to admit . pride and ambition corrupted the same , adding jurisdiction and power thereto . at first they did chuse a moderator , who might be speaker in their regular meetings . that was first elective , and then became fixed , and gradually did degenerate . under fair colors many did encroach , and subjected elders to bishops power . thence did arch-bishops and patriarchs rise with other limbs of that hierarchy . by princes bounty too sadly abused , this evil did rise , and brought forth a pope . that antichristian beast with his double horn , speaking like the lamb , acted dragon-like . he gradually subdued christs magistracy and ministry by usurpations of the double sword . that pestilential wen grew so fast on the church that it did over-spread and consume it in its noblest parts . many excrescences did rise under it as their cardinals , archdeacons , chancellors . thence a further rabble of commissaries , porters , acolyths , subdeacons , exorcists . thence also their monks , friers , eremits , nuns and jesuits swarming everywhere . thus gradually did abaddon prevail to waste christs portion for a thousand two hundred sixty years . the witnesses whilst prophecy in sackcloth , the woman is fed in the wilderness . yet did not christ forget his interest , but in the worst time maintained his ministry . brittain , ireland , germany and france shew large catalogues of undoubted truth to verifie it . waldus and wicklef , john hus and jerom with many thousands testified the same . the reformation by luther and calvin was but a more solemn carrying on of the work. we have antiquities of approved credit , shewing successions of faithful ministers from the apostles time all along to this day , as in other parts , so in these nations . the scriptures are not the worse , nor the ministry , for passing through the hand of romish antichrist . gold loses not its worth for touching a leprous hand , nor gods temple by the sitting of the man of sin , when their pollutions are but once removed . if any defilment be proved to attend our ministry , we are ready to yield and remove the same . when the wen is cut off , and the body cured , health being restored , is to be improved . if any will stil lord it over brethren we shall disclame such usurpations . christs ministry is to feed and teach , to rule and to cure ministerially . our weapons and work are spiritual , not political , nor monarchical . as nurses appointed for the childrens good , it s our desire to attend christs house . an orderly call unto this office as he doth appoint , so will he still bless . how shall men believe , if not preached to ? how shall men preach right , if they be not sent ? internal gifts are very needfull , yet not sufficient to make out this call. no man self-called is owned by god , no more then corah and jeroboams priests . a souldier , though able , without commission shall never be owned for an officer . a person of parts without authority cannot act the part of justice or judge . every christian is to improve gifts , but within his place and fit relation . gods word doth appoint an orderly way of calling persons into the ministry . they must be well proved and approved of , then chosen and ordained to a proper charge . he that hears and receives persons so called in the name of christ , hears and receives jesus christ himself by his own witness . he that abuses and rejects such , abuses and rejects the lord christ thereby . if any be bad , let them be questioned , and reap their deserts . we pretend to no infallibility , but would be tried still in doctrine and life by the word of truth . christs work its we are sent about ; the devil would marr it by slandering tongues . false christs , false prophets are now very rife . sick brains are heaping teachers to themselves to please itching ears . they that thus run before they are sent , shall not profit , but deceive the people . the chief rage of foxes and wolves disguised , will stil be bent against the shepherds . jeroboams priests with his golden calves brought in division , deceit and ruin . if the lords mercy do not prevent it , our sin and sorrow will be too like theirs . the cavils pleaded against this clear truth , have been fully dissolved again and again . it was julians attempt to starve the ministry and schools , as the sure way to ruin christianity . the like design is revived of late to the same end . the laws of nature and of nations , as well as gods positive laws , are brought in by paul to prove the just rights of ministers maintenance . the corinthiane are blamed for putting him to shift and work with his hands . he commends them highly , that had been free towards his relief . . christ suffers also in his providence , as by the former errors ; so first , by atheists , stoicks , epicures that ascribe events to fortune , fate or chance . secondly , by divers jesuits and arminians , charging his purpose and execution with contingency and dependency . thirdly , by star-gazers and astrologers who pretend to divine of humane events by their judicial prognostications . against this malady the gracious knowledge of christ improved will give us still a soveraing remedy . it shews by scripture light , that the hand of christ , who first made the world , doth uphold it still with rule and order by the word of his power . his eternal purpose he still executes in doing of good , and over-ruling evil . what evil of sorrow , that the lord sends not ? what evil of sin , that he limits not ? what good temporal or spiritual , that comes not still from his providence ? his rule is so sweet and so soveraign , that all fulfill his will in fulfilling theirs ; what ever opposes his revealed will , is still over-ruled by his secret will. the will of his purpose men do then fulfill , when they disobey the will of his precept . the instance of joseph and jesus suffice to demonstrate christs soveraign rule . things most contingent as to men and means , do yet come to pass by a necessary and sure providence . the very sparrows fall not to the earth , nor the hairs of man without gods special hand . astrologers sin is so much condemned by scripture , reason and experience , that they should not proceed any further , seeing their folly is made so manifest . some use we grant of astronomy , if modestly handled ; natural astrology may hint at some things , though very uncertainly . but that judicial astrology which pretends to foretel the success of affairs acted among men , is an errand cheat and dreadfull imposture : such an art descends from old magicians , that learned of satan among the nations . caldeans and diviners with all south-sayers are noted in scripture with aegypts magicians . indian gymnosophists , brachmans and pawawes , the druids of gaul , the bards of brittain , the dervis's of turkie are of the like school . the rules of this art are certainly known to be most absurd , vain and uncertain . mirandula and perkins , who searched into their depths , discovered fully their juggling impostures , as their writings testifie . some profound scholars , who had curiously pryed into their secrets , came off with remorse and abhorrings thereof . this profession hath been in all ages justly detested by the wise and good . such affinity it hath had still with satanical oracles , that its unsufferable in a christian state. there is vertue indeed in heavenly bodies ; but who can find out the same distinctly ? an apollonius , faustus , or hildebrand may pretend somewhat from satans teaching in this black study : but shall christians go to the devils school to learn christs mind ? starry constellations have their influence on sublunary bodies , but they cannot reach the souls and acts of men . how far they may affect this earth , none can know ; but that our reason and humane events are beyond their reach , is easily known . the constellations of christs providence compared with his word , are the proper rules of our prognosticks , personal and publique . thence should christians cast a divine figure to find out a true scheme of their state and acts. learn we to calculate our spiritual birth , and observe the positure of souls under chris ▪ thence all conjunctions and oppositions , total or partial , will rightly mark out what our case will prove . the sun of righteousness passing through our houses will carry light and life into every part . his aspects direct , oblique or opposite , signifie influence benign or malign , according to the station of things about it . when the lord ascendent doth rule all the rest , it prognosticates all propitiousness . if quaking saturn , and the ranting mars , if notional mercury , and ambitious jupiter , if unstable luna , and voluptuous venus come to cross this sun , what can men expect but a combustion ? wandring planets , and floating meteors are still over-ruled by his fixed motions . he is regular in his light and heat , the only fountain of benign influx . he is no retrograde , but still in progress to dispell darkness and death from his friends . would men study him in his word and works , they would soon banish sinful astrology . his law and gospel suffer so much by it , that no wise christian should plead for the same . was there ever a great astrologer that hath not bewrayed some satanical cheat ? may not london speak loud in this case , if late experience be but testified ? we may challenge all records divine & humane to shew any good prince or state owning it . who ever were found hearkning thereto , history brands them by tragical ends . oh that great brittain would consider this , that satan may not fix his throne among us ! christ will not endure so ill a neighbour , nor suffer this trade to go unpunished . compacts with the devil , though but indirect , do challenge both frowns and judgements from above . superiors must act under christ for him to punish this great evil with sutable wages . if men be so bold and presumptuous , powers are ordained for terror to such . they are errand cheats , or conjuring knaves that fortell events of humane matters by their star-gazing . if men slight gods law and testimony , to follow such peeping , muttering wizards , it s because there is no light in them . christ will right himself for all such affronts cast upon his word and his providence . the lord awaken all concerned herein , that we repent not when it s too late . ii. improve this antidote against apostacy the wofull issue of dreadful errors . lot him that doth stand , take heed lest he fall . let none therefore stand on his own strength . be we of pauls mind in studying christ , to account all loss and dung for him . be we found in him , not in carnal self ; stripp'd off our righteousness , and cloathed with his . let 's know him still more fiducially , more improvingly in the power of his resurrection , and in the fellowship of his sufferings , conforming to his death . this will hasten our pace to the resurrection that will make an end of sin and sorrow . we are not yet perfect but must press forwards with christian bearing and forbearing still . beware we brethren , lest in any of us be found an evil heart of unbelief , to make us depart from the living god. see to it with all care possible , that none of you come short of that grace of god , lest any root of bitterness springing up trouble you , and thereby many be defiled . but exhort one another daily whilst it s called to day , lest any of you be hardened through the deceitfulness of sin . and follow peace with all men in the pursuit of holiness , without which none shall see the lord. blessed are such peace-makers , especially in this dividing age , for they shall be called the children of god. about this blessed work of christian peace-making we design another piece , ( if the lord give strength and time ) to stir up all gods people thereto in this selfish generation , that we may all be effectually helped thereto , and preserved from the wofull delusions and divisions now so prevailing . be we all so much the more pressed to grow in grace and in the knowledge of our lord and saviour jesus christ , to whom be glory for ever , amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . notes, typically marginal, from the original text notes for div a -e adag . arabic e●eg . erronibus sibi solis sapient bu● adaptatum . notes for div a -e deut. . , , &c. ezek. . , , , , . micah . . habac. . . esay . , , . psalm . . john ● . . psalm . . heb. . . esad . , . &c. heb. . , . esay . . matth. . , . cor. . , . act. . . mark. . . phil. . , , rom . . * an eminent physitian , the son of the sun among poets . mal. . . pet. . , , , , , , , . esay . . psalm . . , , &c. prov. . heb. . . eph. . , . col. . , . psalm . . cor. . . notes for div a -e see mr. boltons arraignment of error ; danaeus , epiphan . august . hieronym . de heretic . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iohn . . iude . levit. . , . deut. . . dato uno absurdo , mille sequuntur . cadmei proles , adag . veritas radicis , indicis & entis , apud scholasticos . errores quidom citra , alii circa , alii contra fundumentum . primi divertunt , secundi pervertunt , tertii subvertunt fidem orthodoxam . rom. . . tim. . . rom , . . levit. . , , &c. see sleidan , cloppenburg , hornebeck , bulinger , luther , calvin , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . galen . providence affords in every country remedies suited to their maladies , and counter-poisons against their poisons ; witness the rattle-snake , and snakeweed of virginia and of new england ; the italian tora and antitora , &c. so hath the lord provided a sutable proportion of divine truths and helps to be duly applyed for effectual relief . notes for div a -e gal. . , , . pet. . , . pet. . . * c●nsult epiphan . august . athan. concil . laodicen . carthag●n . damascen . bed. centur-magdeb , &c. about it . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see about them , euseb . socrat. epiphan . austin . ammian , marcel . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. . ver . . , . verse . verse . verse . verse . verse , . athenaeus l. . pet. . . rom. . . rom. . , . gal. . . c . cor . . r ▪ tim. . . , tim. . , , &c. iud. . to . mat. . . , , . luke . mar. . ioh. . , , , &c. psal . . . psal . . psal . . rom. . , &c. ier. . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impostors and prostigators , bewitching cheats . thess . . , , . eph. . , , &c. mat. . . psal . . thess . . , , . prov. . . psal . . tim. . cor. . . ier. . . ezek. . . rom. . . iob. . , , , , &c. cor. . , . esa . . tit. . . . . psal . . , , chro. . . prov. . . ioh. . eph. . , . esa . . . act. . col. . , . eph. . , . pet . , . eph. . , . ioh. . , . mat. . mark . luke . tim. . tim. . iude ioh. . col. . . heb. . ▪ . eph. . , . gen. . , , . mat. . eph. . , . joh. . rom. . . rom. . , . &c. thess . . , , , . heb. . . ioh. . . . psal . . , . mat. . , , . pet. . , , , . phil. . . eph. . . thess . . . rev. . rev. . . mar. . . luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . pet. . , , . la coz de la yégua no haze mal al pótto , proverb castigl . quae relinquntur in morbis , recidivas faci unt . hippocrat . ier. . . pet. . . mat. . . pet. . , , &c. . phil. . . esa . . . exod. . . ezek. . . cor. . . acti agimus . cor. . . rom. . . rev. . thess . . , . tim. . . rom. . , , . rom. . . natura naturans nihil facitant loquitur frustra . cor. . , . cor. . . eph. . cor. . acts . . pet. . , . eph. . , , , . heb. . . thess . . , . tim. . . deut. . . read plato arist . seneca . plutarch , cicer . macro . histories of the western and eastern indies for proof hereof . mat. . . revel . . . prov. . . see euseb . socrat . sosomen . zonar . chal. carion . chron. center . magdib . baron . annal. history of turks . sarac . tartars . esay . . ierem. . , . ierem. . . . ierem. . . , . deut. . . &c. revel . . , , . rev. . , , . luke . . prov. . . chron. . , . thes . . . a full relation of iames nayler and his comrades , is lately printed by mr. farmer of bristol . eph. . , , . jer. . . iohn . . heb. . . iob . , . eph , . , . ier. . . tit. . . acts ▪ . prov. . . mat. . . mark. . , , . mark. . , . psalm . . , , . chron. . . act. . . eph. . , . rom. . , , , , , pet. . , . tit. . , , , tit. . . esa . . . a ruler is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a healer or repairer , to signifie his office from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bind , restrain , dress , fit and order . sam. . . ezek. . , . josh . . num. . . psal . . . exod. . , . neh. . . neh. . , , , . error , like the giant anteus , looses strength and life , by losing the ground , whence it was cherished . truth cannot lose heaven , and therefore prevails against earth . cor. . . cor. . . cor. . . psal . . . eph. . . rom. . . eph. . , , . ioh. . , . gal. . , , ioh. . . ioh. . . ioh. . , . cor. . . eph. . . col. . . pet. . . gal. . . cor. . . cor. . , , . phil. . , . ioh. . esa . . . hos . . , . affection and operation . rom. . . many choise tracts have been written formerly and lately about this excellent point : see among the modern , mr. perkins , dr. stoughton , mr. reynolds , and very lately that by mr. iohn ●all of london , upon cor. . . and mr. shesfield , upon mala. . . iohn . . iob . , , &c. phil. . , , , , ▪ cor. . . phil. . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioh. . . prov. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. . . , , , . ioh. . . ioh. . , . heb. . . mat. . , . luke . . heb. . . tim. . . tim. . . esa . . . act. . . esa . . . esa . . , . pro. . . in christo reperitur unio personales , non personarum , & unio naturarii , non naturalis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aliud & aliud , non alius & alius . in trinitate divinâ datur alius & alius , non aliud & aliud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè & perfectè . tim. . . this dialect of gods word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the fathers , communicatio id●omatum . act. . . cor. . . the humane nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first , was then made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . psal . . psal . . gal. . . heb. . , . act. . . act. . , , . psal . . esa . . . esa . . phil. , , , . esa . . , , . &c. rom. . . tim. . . rom. . , , &c. psal . . heb. . , . col. . . eph. . , . rev. . . rom. . , &c. heb. . . heb. . . esa . . rev. . . rom. . , . luke . . heb. . . ioh. . , . ioh , . , , &c. esay . , . &c. iohn . . iohn ▪ , , &c. cor. . , , &c. isa . . . revel . . . revel . . . eph. . . psalm . . psalm . . mal. . . esay . . . heb. . . rom. . . iohn . eph. . , , &c. rom. . , iohn . co. . psalm . . . this sun of righteousness is to the life set forth , mal. . . by allusion to the soveraign influence of the natural sun , quickning all the world . pet. . . phil. . , . eph. . , . eph. . , . iohn . . deus non alligat suas manus . gen. . , . acts . . pet. . , . amos . , . psal . . . psalm . . matth. . , . gal. . . pet. . , . psalm . . psalm . . rom. . matth. . ioh. . , . eph. . , . those countries which are nearest the sun , having most of him , abound most with precious minerals , gold , jewels , and pearls . pet. . . tim. . . eph. . . tim. . . rom. . . rom. . . mal. . . pet. . , . the original is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . both these articles are very pregnant , and the abstract , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports honour , esteem , choiceness , &c. opera ad extra sunt indivisa . ioh. . , . eph. . , , . col. . . pet. . . . ioh. . , . matth. . , , , &c. luke . forma dat esse & operari . hos . . , , &c. iohn . . , . mal. . . iohn . . iohn . . ioh. . . . psalm . . the apostle in rom. . . alluding to the natural sun , wherein god hath pitched his glorious tabernacle , sets out the p●ogress of his gospel most elegantly , by the very words of the septuagint . thence some call the sun the natural apostle of the deity , shewing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. , . to conviction , though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto salvation . that is of common nature , this of peculiar grace , mat. . , . mat. . , , &c. pro. . . psal . . . eph. . . iohn . , , , . eph. . , . ioh. . , . pet. . , . iohn . . eph. . , , , . iohn . . eph. . , , , &c. col. . , . cor. . , , , , , , , &c. eph. . . rom. . . iam. . , , . eph. . , , , , , , &c. eph. . . rom. . . mat. . . iam. . . esa . . . cor. . . can. . , , &c. rom. . , &c. ioh. . . ioh. . , , , . ioh. . . the hebrew is very emphatical in hos . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et loquar ad animum ipsius . god speaks to the heart then as to the purpose . ioh. . . ex cognoscente & cogn●●o fit unum . axioma . philosoph . can. . . can. . . gal. . . . esa . . . zecha . . . ioh. . . ioh. . . esa . . . ioh. . ioh. . . rom. . . ioh. . eph. . , . eph. . . . † amor meus crucifixus est , was his motto still . christ my love was crucified to crucifie all to me , and me to all but himself . zach. . , , . pet. . . psal . . . psal . . . thess . . . ioh. . , , , . ioh. . . rom. . , . cor. . . iob. . gen. . . rom. . . in plutarch . diogen . laert. &c. ioh. . . i am . . . rom. . , , . pet. . , . ioh. . , , . psal . . . eph. . , , &c. ioh. . col. . . rev. . . rev. . . . see plin. ioseph . solin . some such are in the west indies , fair and full of poison . see hackluit , purchas , acosta . pro. . . col. . . cor. . . col. . . heb. . si christum discis , satis est si caetera nescis . si christum nescis , nihil est ; si caetera discis , was the choice saying of a choice christian . tim. . . cor. . , , . hos . . . , . hos . . . esay . . iohn . . esay . . iohn . . prov. . . ierem. . . see history of the netherlands . luk. . , . luke . . qui timidè rogat , docet negare . matth. . , . . prov. . prov. . prov. . prov. . prov. . . prov. . . matth. , luke . revel . . . tim. . . prov. . . matth. . . las quentas en la mano y el diablo en el capillo . hisp . adag . king. . , , , &c. matth. . . iohn . . phil. . , , , &c. cor. . . see tit. livius flor. tacit. mal. . . gal. . . isa . . , , , &c. isa . . , , &c. luke . . acts . . rom. . . rom. . , , &c. rom. . . secundum , non propter opera . psalm . revel . . . matth. , rom. . . . cor. . . ephes . . . jude . cor. . , , , &c. ephes . . , . matth. . , , &c. ephes . . , . tim. . . tim. . . pet. . . cor. . . pet. . . cor. . . thes . . , , , psal . . , . isa . . . eccles . . . psal . . , , . psal . . , . as caesar to brutus , tu etiam mi fili ? matth. . . ephes . . . iohn . , , , . psalm . psalm . rom. . rom. . matth. . . iohn . , , . rom. . , . ierem. . . pet. . . matth , . . heb. . , . psalm . . luke . . ierem. . . micah . . iohn . . . iam. . . pet. . . cor. . . psal . . , phil. . . thess . . , &c. col. . . gal. . . gal. . , . psal . . . can. . , . can. . , , . mic. . . exod. . . ioh. . . psal . . . psal . . , . can. . , , &c. psalm . . . pet. . . can. . . psal . . . cor. . . heb. . . cor. . . heb. . psal . . . psal . ▪ . psal . . . psal . . . psal . . , . psal . . . . psal . . . psal . . . col. , , . cor. . . rev. . , . gal. , . gal. . . phil. . , , , . eph. . . rom. . . mat. . , . thess . . . ioh. . . jud. . heb. . . heb. . , . phil. . , , &c. psal . . . ier. . . eph. . . rev. . . cor. ▪ , , . rev. . . rev. . . zach. . . ioh. . . cor. . , . psal . . , . psal . . , . phil. . . rom. , . psal . . , . psal . . , . psal . . . can. . . can. . , , , . psal . . , . ioh. . . ioh. . , , psal . . . psal . . , . psal . . . iud. . thess . . . thess . . . phil. . . rom. . . pet. . . . neh. . . cor. . , . rom. . . rev. . . mat. . ezek. . phil. . . isa . . . tim. . . tim . . cor. . . cor. . . heb. . . col. . , , . ●●●●eff . . . eph. . pet. . . ie . . . esa . . . phil. . . heb. . . heb. . . prov. . . heb. . . heb. . . psal . . . psal . . . esa . . . ioh. . . tit. . . rev. . . cor. . . gal. . . whether these faculties differ really , is not our business now to question . cor. . . eph. . . phil. . cor. . . phil. . . ioh. . . cor. . . act. . . act. . . cor. . . heb. . . heb. . . pet. . . tit. . , . rom. . . see an elegant emphasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mold int● which ye wer● cast . psal . . ezek. . . lam. . , , . pet. . . mat. . rom. . , ▪ cor. . , ▪ , ▪ cor. , , . ioh. . . mat. . , . primus gradus poenitentiae , cognitio peccati . mat. . , , . cor. . . rom. . throughout . iohn , , . esay . . matth. . . matth. . , , ▪ iohn . . cor. . . esay . mark . . matth. . . luke . . matth. . . iohn . , , . cor. . , . cor. . . matth. . . luke . . luk. . , deut . . king. . , , , &c. king. . , , , . ioel . . cor . . iohn . . iohn . . iohn . . iohn . . iohn . . . iohn . . iohn . , , . iohn . . . hos . . . esay . . , . rom. . . cor. . . gen. . . cant. . . esay . , . mat. . , . psalm . . luke . , , , . rom. . . the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies a most rational supputation , cast up by divine arithmetick exactly iohn . . pet. . . isa . . , . isa . . . psal . . , . deut. . . ezech. . . ezech. . . gen. . . , . zech. . , . . sam. . luke . cor. . , ▪ psal . . , . cor. . , . gal. . . iam. . pet. . . matth. . luke ● . nehem. . . esay . . psalm . col. . . cor. . . cor. . . thes . . . revel . . . eph. . . psal . . . esay . . prov. . . exod. . . esay . . heb. . . mat. . . luke . . act. . , . ioh. . . ier. . heb. . ▪ iohn . . heb. . , . ioh. . . cor. . . thess . . . . ezek. . . iam. . . ioh. . . ioh. . , . psal . , . ier. . , . prov. . . gen. ▪ . mat. , . mal. . . cor. . pro . . eccle. . , cor. . , , &c. mat. . mar. . luke . mat. . , . rev. . col. . . gal. . eph. . . eph. . . pro. . . rom. . . gal. . . mat. . . , . psal . . , , . prov. . . . esa . . . cor. . . chro. . . corh . . , &c. chro. . , . &c. mat. . luke . . the iewish rabbeis tell great wonders of the mustard-seeds increase . hos . . ioh. . can. . , . psal . . , , , . psal . . , . rev. . , , . rev . ier. . , . psal . , . esa . . . ezek. . , , . ioh. . dr. thomas goodwin in his christs growth . rev. . rev. . psal . . . ioh. . . gal. . . col. . . eph. . , , , . ioh. . . ioh. . . psal . . . psalm . . . esa . . . col. . . prov. . . rom. . . esa . . . esa . . . ioh. . . rom. . . mat. . cor. . . rom. . . rom. . . cor. . , , . &c. eph. . , . &c. eph. . , . &c. esa . . esa . . , . exod. . . esa . ● . . luke . . sam. . . ierem. . . see rom. . psal . and other pieces of saints experiences lively anatomized . naturalists mention a strange creature , whose skin is as big at its birth as ever after , the internal substance filling it up by degrees , like a pouch ; a gracious soul is no such monster . iob . . eph. . , . phil. . . prov. . . iob . . phil. . ▪ , . heb. . , . tim. . . matth. . luke . heb. . . heb. . . tim. . . tim. . . tim. . . tim. . . mat. . , . prov. . prov. . king. . , . matth. . mark. ● . . mark. . john . matth. . , , . phil . , , , &c. cor. . . cor. . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up and blow the coals ; to quicken the dying sparks , by an elegant metaphor . iob . . psalm . iohn . ierem . . heb. . , , . pet. . . mat. . . acts . . tim. . , . heb. . . cor. , , . eph. . , , , , &c. exod. . . mal. . . hos . . , . deut. . . ierem. . . some diseases are called opprobria medicorum . thes . . . cor. . . thes . . . phil . . thes . , . pet. . . naturae pauca sufficiunt . senec. phil. . , . tim. , , . prov. . . matth. . matth. . mark . luke . thes . . eph. . , . col. . . matth. . revel . . . rom. . , , &c. gen. . . ier. . . psal . . rom. . , . &c. mat. . . luk. . , , . gal. . . sublata causa , tollitur effectus heb. . . cor. . , . pro. . . pro. , . ioh. . , . ioh. . . rom. . . ioh. . , , . sperma morbosum . eph. . , , , . rom. . , . col. . , , , . phil. . . cor. . . cor. . . cor. . , . psal . . . mar. . . ier. . . plin. solin . esa . . . jer. . . pet. . . mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greater and lesser . psal . . . esa . . . a magistrate is a state-physician . esa . . . hos . . . hos . . . ier. . . ier. . . ier. . . ier. . . ezek. . . hos . . . the evangelists vary the phrase ; he would not saith one , he could saith the other ; he would not , he could not . mat. . . mar. . . mat. . . heb. . , . psalm . chron. . . till there was no healing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sanatio . ier. . . esa . . , . ier. . . cor. . , , . ier. . . ier. . . exo. . . esa . . object . answ . pet. . . mat. . . luke . . ier. . . psalm . . ezek. . . hag. . , . heb. . , . iohn . . cor . . ephes . . . ephes . . . rom. . . hipocrat . paulus . see galen . avicen . averroes . mesue . avenzoar , serap . reub . de gemm . and all modern physitians of all nations . sam. . . phil. . , . gal. . . rom. . , , &c. gal. . , , &c. pet. . , . iud. . , . tim. . . tim. . , . &c. tit. . . ioh. . , . . gal. . . about these see at large epiphan . augustin . euseb . socrat. concilior . tom. danaeum ; chamier . iunium . paraeum . simpsons history of the church . history of socin . anatom . of socin . cheynels trinunity . centuriat . magdeb. a testimony born to christ by the london ministers , with lyfords explanation thereof , &c. phil. . . mal. . , col. . . iohn . . heb. . , . heb . . mark . , , , . luke . . revel . . . ioh. . , . rom. . . heb. . . iohn . . matth. . . iohn . . about this read beckmans exercit . against behmen . the history of familists : the answers to quakers by many godly ministers . hornebeck de anabapt . german . epiphan . de haeret . augustin . danaeum . bishop vsher of christs incar . &c. downames body of divinity , &c. heb. . . iohn . . heb. . . tim. . . esay . . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi grumosus sanguis largiter defluens . matth. . . so far as scripture teaches to allegorize , as galat. . it s very useful , so as still to retain the proper sence of the place . but to strain allegorles to the destroying of truth , is a dreadful wresting and wracking of scripture , all sorts of monstrous errors in every age. see epiphan . euseb . august . socrat. daneus . calvin . centur. magdeb. simpsons hist . of the church . chamier . panstrat . hornebeck de variis heretic . chemnit . exam . ames . bell. ener . anatom . of the mass by mornay ; anatomie dela messe , par mousieur du moulin . willets synops . perkins reform . catholick . iun. antibellarm . not. books against quakers . pagets heresiogr . mat. . . luk. . . act. . . . act. . . the seulicians of old shewe'd their enmity to christ , as modern noonists in faigning a distinctive dissiolution of christs humane nature . cor. . . ioh. . . histor . concil . euseb . epiphan . augustine , baron . annal. gentur . magdeburg . chamier . phanstr . anat. of socin . histor of socin . iun. de trin. cheynels triunity , calvin . paraeus . esay . . heb. . . tim. . . iohn . . iohn . . iohn . . mat. . . phil. . . ioh. . . the schoolmen , mornaeus de veritate religionis christi , and many others are large on this subject , shadowing out this mysterie by similes , from mans intellect , from the sun , &c. about this read concilior . tom. euseb . danaeus . calvin magdeb. centur . simpsons history ; zonar . sleidan comment . bulinger . histor . david . george . pagets heresiogr . luther against enthus . hornebeck de haeret . cha●mier . panstr . pet. . . rom. . , . chro. . . revel . . , . kin. . . mat. . , . mar. . heb. . , , . heb. . , . ioh. . . about these at large see hornebeck , danaeum , de haeret . paraeum , iunium , &c. anatomy of socinianism . ostorod . catech . cracov . &c. see bellarmin . concil . trident. becan , &c. chemnit . exam . chamier . panstrat . ames . bellar. enervat . willets synops . nouveaute du papism . pard . moulin . mysterie of iniquity by mornay , rainold , whitaker , fox monum . pagets heresiogr . see the quakers books and confutations . heb. . , . heb. . . ons of the leapers cleansed , and the living and dying bird mentioned , levit. . , , . &c. and the two propitiatory goats , the one dying , the other escaping , lev. , , , , &c. ioh. . , . heb. . . esa . . . lev. . . the grecians had propitiatory oblations by devoting of men , called therefore obominals to expiate for the peoples sins , the devil being still gods ape in counterfeiting and spoiling his worsip by humane inventions and mimical innovations among pagans and papists . luke . . god would have but one altar and one door , to which sacrifices should be brought , lev. . , . * ier. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the priests were to put ▪ off their own garments , and put on that sacred vesture which was to serve all the lords servants successively , typifying christs righteousness , comming into his special presence for acceptance and oblation . christs oblation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mercy-seat or propitiation that must cover our best duties and works . ier. . . the church being the spouse and body of christ , leaves her own name to borrow his . * cor. . . * cor. . . gods high priest alone was to enter into the most holy place to explate and intercede . about this read you may bellarmin . concil . tridentin . gratian. lombard . aquinat . becan . chamier . panstr . chemnit exam. ames , bell. enerv. willets synops . armachan . nov. bishop potter , bishop davenant , is hitaker , rainold . bishop iewel . jun. not. antibell . calvin . institut . luther in gal. &c. about this you may see davenant , wootten , bradshaw . burges , baxter , downam . quisquis domus partem super arena fundat , totius ruinam certò periclitatur ; ipsius etiam partis quae rupi videbatur affixa . heb. . , . heb. . , , . joh. . , . totus christus salus nostra , adae ●uatum fidei objectum ; totalis obedientia christi , propitiatio adae quata ad illam complendam solutem . ioh. . , good works are well stiled via r●gni , non causa regnandi . you may see for this concilior . tom. bellarmin . baronii , annal. chamier . chemnit . exam. beckmans exerc . history of the church . calvin . contr . fanat . hist . of famil . hornbeck de haeret . authority , impartialty and infallibility , the properties of a supream iudge , belong only to the lord , the spirit , and to his word , heb. . , . cor. . . cor. . . act. . . act. . . rev. . , . cor. . . gal. . . phil. . , . heb. . . ioh. . . ioh. . . pet. . , , . ioh. . . ioh. . , . ier. . . thess . . , , . heb. . , . mat. . . luke . . gal. . . . act. . , . mal. . . eph. . luke . . cor. . . for this read hist . of germ. anab. pagets heresiogr . danaeus de haeret . chamier . panstr . and supplem . the books against quakers . subject . to christ by thom. sheph. downam de antichrist , &c. rev. . . psal . . , , &c. luke . . esa . . . esa . . . . cor. . . act. . , . ezek. . . hag. . , . thess . . , , , . tim. . , , , &c. rev. . rev. . rev. . rev. . see to this purpose the several places against quakers , familists , by gataker , featly , rutherford , burges , baxter , farmer , the new-castle ministers , paget , baily , &c. beckmans exercit . baxter of the sin against the holy ghost . compare them with the relation given of the old valentinians , basilidians , gnosticks , carpocratians , &c. by epiphan . august . euseb . socrat. sozomen . theodoret. magdeb. centur. history of the church , &c. phil. . phil. . , , , . rom. . . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very emphatical , signifying the most rational way of deliberation and determination upon the due consideration of all things . this is the most divine arithmetick , and a sure computation . cor. . . rom. . eph. . . eph. . . eph. . . . deus est circulus , cujus centrum ubique circumferentia nusquam , said the philosopher . act. . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically signifies to embrace and retain . iohn . , , &c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter vos , among you , as the same phrase imports , pet. . . the elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you . ephes . . . rom. . , , . col. . . cor. . , , , , , , , . luke . , about these you may see the many books abroad , discovering the mysterious designs of our opinionists ; by mr. baxter , the london ministers and others ; as also the many detections of jesuitick designs touched , by iesuitic . speculum , histor . iesuit . mr. prins books , hornebeck , some german jesuits converted , &c. cor. . rom. . phil. . , . cor. . iohn . see for this chamier . calvin . anatom . of the mass , with the joint forces of our many writers . crede , & manducasti , was the famous axiome of st. augustin in this case . hereticks of old are thus set out by epiphan . augustin . ierom. irenaeus . cyprian . euseb . socrat. tertul . &c. see bellarm. concil . trid. becan . tolet. staplet . maldon . gordon . &c. confuted by chamier . panstrat . rainold . whitak . bishop iewel . downame . potter . morton . davenant . field . willet . ames . paraeus . calvin . luther . and multitudes of protestant writers . witness the many books by them and against them , besides their flying papers and daily speeches . beckmans exercit. erastus against paracelsus . zuinger . gesner . and others have particularly detected the sad affinity of behmens doctrine with paracelsus his chymical delusions ; mr. baxter in his late tract of the sin against the holy ghost , from pag. . . he gives direful hints of this . tim. . , , . psalm . psalm . pet. . , , . esay . . iohn . . tim. . , , . pet. . , , . cor. . , . prov. . . esay . . cor. . , . esay . . cor. . , . tim. . , , , . gal. . . cor. . . heb. . . rev. . . . cor. . . tim. . . tim. . tit. . . pet. . . tim. . . witness sprig . erbury . iohn sedgwick salmon . &c. see of this the writers formerly named , those also hinted by mr. baxter in his book of the sin against the holy ghost , with divers others sufficiently known . rom. . . cor. , . paul for instance in all his epistles . exod . . psalm . . esay . . prov. . . iob . . gen. . mat. . . mark . . a● . . . cor. . . eph . , . col. . . chro. . . ezechias and the lords servants commanded that they should sing in the words of david & asaph . all men are bid and bound to serve god morally , that they may learn to serve him spiritually . psalm . . psalm . , , , . act. . , . ierem. . . psalm . . tim. . . matth. . matth. . luke . mark . ioh. . , . matth. . col. . , , , , . see the full parallel thereof in the isle of man , by mr. bernard in the charge drawn against papistry . see mr. daille right use of the fathers . rivet . critic . censur . patr . perkins problem . and all our divines on that subject . many worthy pens have largely confuted all anti-sabbatarians , witness . dr. twiss , dr. baily , mr. palmer , and caudry , mr. shepheard , mr. lestrange , mr. white , dr. ames , mr. garter , &c. revel . . . exod. . , , . the particle ha , is not alwayes emphatical to notifie a particular ; & if it should be so taken here , it may notifie proportion , as well as order . as esay , , , , . exod. . , , , , &c. levit. . , , . matth. . . heb. . , , , , , , , , , , . gen. . gen. . gen. . exod. . exod. . c. . exod. . exod. . levit. . levit. . . numb . . numb . . . iohn . luk. . iohn . . matth. . act. . act. . cor. . . act. . . exod. . matth. . numb . . ezek. . ezek. . ezek. . nehem. . , . exod. . , , . ierem. . . carnal protestants have learned of the paganish papists to profane the sabbath , making it rather diabolicus quam dominicus dies . like their pope sylvester , who commanded the alteration of it , & thursday to be observed in lieu thereof , as hospin relates , de fest . christ . witness afred , ivan &c. in saxon and english history by braiton , britton , fortescue , bacons history of english government . rom. . gal. . col. . the first and great blow given to the german churches was upon the sabbath day which they had so notoriously prophaned . on that day prague was taken by the papists many champions of truth have contributed much to this subject , as the former reformers and ancient fathers ; so of late , mr. burges , mr. rutherford , m. paget , mr. baxter , mr. cotton , mr. cobbet . mr. shepheard , mr. hooker , &c. gen. . , . eph. . , . col. . . ierem. . . ierem. . , , . ezek. , , , act. . . matth. . rom. . , , . cor. . . iam. . . ephes . . , . gal. . . gal. . , rom. . . rom. . . rom. . . act. . iam , . . . rom. . , , , , . worthy pains have been taken by many of late , as by our former reformed divines , by mr. bulkeby , mr. mr. cobbet , m. carter , mr. anth. burges , dr. owen , mr. blake , mr. baxter , mr. marshal , mr. norton , &c. whose lesser differences are composed with facility by the sober friends of truth and peace . gal. . . gen. . . act. . . gal. . , . exod. . . deut. . , . deut. . , . psalm . , , . psalm . esay . . zech. . . psalm . . psalm . . ezech. . , . mic. . , . luk. , . exod. . . matth. . matth. . iohn . , , . . heb. , , , . heb. , , , &c. cor. . levit. . . mr. hobbs in his leviathan and other books , hath many gross errors opposing this and other divine truths dangerously . the fathers of old , both greek , latin , and all reformed divines since have cleared this point to the full , being followed by many worthy pens in our age ; english and french , dutch and danes . the novelists follies have have been detected sufficiently also , formerly and lately . infant baptism in its purity , antiquity & right hath been fully made out , as by all former writers , so lately by mr. marshal , mr. blake , mr. baxter , mr. cobbet , dr. winter , dr. featley , dr. goodwin , mr. cotton , mr. sidenham . dr worth , and many others . cor. . , , , , , , , , , , . matth. . . consult . sleiden , alling , hornebeck , bulinger , &c. for the particulas . deut. . deut. . , . gen. . , , ezek. . . matth. . , , . act. . . heb. . . cor. . . gal. . , , . rom. . , , , . exod. . . act. . . luke . . iohn . . about this subject you may see most of our protestant divines , as the fathers also against schism , as irenaeus , austin , &c. more lately have written dr. field , b. iewel , dr. willet , and within these few years the assembly of divines , mr. hudson , mr. hooker , mr. stone , mr. caudry , mr. cotton , m. baxter , &c. whose circumstantial differences are easily reconciled by moderate christians ; who strive for truth and peace , not for contentious victory . eph. . . tim. . . eph. . , , . ezek. , . iohn . . rom. . , , . iohn . . cor , . , , , &c. cant. . . rom. . . psalm . . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , follow hard after , as with hue & cry , with utmost diligence . augustin . propert . and many other fathers cleared this point of old . the reformed churches have afforded successively many champions thereto , as wickliff , bradward , calvin , zanch. paraeus , iun. chamier , twiss , pemble , &c. lately dr. owen , mr. baxter , mr. resbury , dr. kendal , dr. prideaux , &c. rom. . . eph. . , , , . rom. . . pet. . . iohn . . rom. . . matth. . . eph . , . the arminian distinction of gods antecedent and consequent will , is found insufficient to thei● scope , & cross to all divine attributes . thes . . , . rom. . , , . act. . . tim. . . * the apostle , rom. . brings three signal instances of this great truth for a sure demonstration ; . in jacobs posterity , ver . . . . in abrahams seed , ver . , , . . in isaacs family , ver . . , , &c. to take off all mistakes , shewing the first absolute ground of difference between man and man , to flow from gods bosom , for ordaining the future state of all his creatures , according to the purposed pleasure of his wil. as for the execution or justice , or decreeing thereof , he delights not in the sinners death , but in glorifying of justice . thes . . . rom. . , . iude. . prov. . . rom. . , , &c. rom. . , , &c. iam. . pet. . iohn . rom. . , , &c. upon this text see mr. r. resburies elaborate lectures . dei voluntas rerum necessitas . august . de genes . ad liter . many choice pleces of this theme you may consult with , left by augustin , propert . bradward . calvin , luther , paraeus , zanch. twiss , chamier , molin , downame and many more ancient and modern . dr. owen , dr. kendal , mr. lyford , mr. resbury , &c. have taken off many sad mistakes herein , in their late writings against arminianism . see the writings about them . rom. , , act. . . heb. . . rom. . , , . pet. . . tim. . . psalm . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvabis . septuag . thou shalt save , answering the hebrew . rom. . . matth. . . rom. . . heb. . . luk. . , . ioh. . , , , . matth. . . col. . . iohn . . psal . . . iohn . cor. . . iohn . . iohn . . revel . . . iohn . . iohn . . pet. . . he distinguishes the ●orld of the ungodly from the saved ones . matth. . , . esay . . esay . . iohn . . act. . . tim. . . it s no disgrace to the sufficiency of the sun , that so many blind eyes share not in its light. some are wilfully , all naturally , some judicially , many sluggishly blind in spirituals . all are born blind ; satan blinds further , some fall asleep , others wilfully shut their eyes ; some are offended , others judicially blinded ; there is no fault in the natural or spiritual sun , but in the creature : sin is from self , rom. . cor. . . you may see largely on this subject augustin , epiphan . prosper , chamier , magdeb . centur. calvin , luther , chemnit . paraeus , zanchius , bradwardine , ames . dr. twiss , anatom . and histor . of socinian . trelcatium vtrumque , iun. theses , davenant , bishop jewel , rivet , hornebeck , de socin . willets synops . dr. owens display of arminians , &c. mr. ant. burges lectures . mr. downams system . mr. baxters rest . mr. perkins , hooker , shepheard , cotton , dr. preston , sibs , &c. see the books about them . gen. . . psalm , psalm . ierem. . . psalm . . iohn . , . . matth. . . eph. . , , . cor. . . iohn . . act. . . ezek. . , . iohn . , , , . rom. . rom. . psalm . . . eph. . , , , . eph. . , , . tit. . , . tim. . , . * act. ● . . act. . . gen. . . gen. . . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that speech of god , appears to be not causal as many take it , but discretive , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , etsi , although , aggravating mans sinfulness , as the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import , tim. . . where he doth not extenuate , but aggravate his sin . cor. . . col. . . rom. . , , . iohn . . , , . ezek. . , , . ierem. . . ier. . , . psalm . rom. . col. . hos . . , , . gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the hebrew reads emphatically , god will efficaciously perswade japhet , enlarging the heart of gentiles towards christ ; il a hirera en douceur , as the french reads it . he will sweetly and surely draw them . thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadeo . revel . . . rom. . , . rom. . , . rom. . . necessity and liberty meet together in heaven , on earth , yea in hell itself . eph. . . pet. . , . matth. . prov. . . luke . mark . rom. . phil. . . eph. . , , . rom. . . iam. . . eph. . . men sin wilfully , though necessarily . it s a necessity conditional , not absolute ; it was contracted by a mans own fault ; it opposes not his liberty of choice ; whether in point of contradiction towards contrary acts ; willing or nilling : or of contrariety towards contrary objects good or evil . the sinner chuses evil in refusing good , willingly without constraint . gods decree infuses no evil into a man , nor his providence . psalm . . iob . . matth. . . luke . . iam. . . eph. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and partial acceptation of persons , forbidden of god , is to be found only in debitis and matters of duty , not in gratulties and things of free gift . about this truth , besides the fathers greek and latin , and our former reformed divines , you may consult with late writers , as dr. preston , dr. ames . dr. sibs , mr. bolton , dr. thom. goodwin , dr. ward , dr. twiss , bishop davenant , bl. morton , mr. hooker , mr. shepherd , dr. owen , mr. rutherford , mr. cotton , mr. burges lectures , mr. baxter , mr. gataker , mr. lyford , &c. sleidan , cloppenburg . becman , hornebeck , altingius , bulinger , &c. eph. . , , . tit. . , . thes . . . rom. . , , . iohn . , , , . iohn . , , . iohn . . pet. . . thes . . . pet. . , , . phil. . . phil. . . iohn . . . act. . iohn . , , . tit. , , . iohn throughout . iohn . , , . iohn . , , . heb. . sam. . . ierem. . . ezek. . , . psalm . . cor. . . pet. . , , &c. tit. . , , . mirae gradationes in divina catena , & inseparabiles ! a. decretorum rom. . , , . a. virtutum , pet. . , , , , , . a . officiorum , thes . . , . , &c. a. privilegior . cor. . . cor. . , . a. beatitudinum . matth. . , , . &c. omnes isti coelestes nexus sunt firmiter contexti , & nulla vi aut fraude dissolvendi . pendent enim omnes ab optimi maximi throne , & ipsius omnipotenti manu connectuntur & conservantur . tim. . . rom. . . ephes . . . cor. . . about this subject you may read much in all antiquity ; and among divines and civilians of late , especially in english you 'l find it handled exactly by mr. cobbet of new england in . and much in scattered places among mr. baxters , and others works , and in the volumes of sermons preached before the parliaments since . to this day . you may see about it our libertine school'd , lately published . rom. . , , , , , . sam. . . rom. . sam. . , . exod . . nehem. . . chron. . , , . esay . . . ierem , . . their queries and objections you find answered in our libertin school'd briefly , more largely in other authors . rom. . , , , . prov. . , . esay . . pet. . , , . tim. . , , . tim. . , . tit. . . act. . . pet. . . ki●g . . compared with king. . esay . . revel . . revel . . this theme hath been frequently and fully handled in all ages , and in ours by the assembly of divines , the ministers of london , by mr. shepheard , mr. hooker , mr. rutherford , mr. gilespy , mr. norton , mr. cotton , &c. who harmoniously agree in the substantials , though they sometimes vary in circumstantials of order ecclesiastical . mal. . . num. . num. . num. . , . num. . , . gen. . deut. . , . their scattering was for the publike good . deut , . . ezek. . , , . chron. . , . chro. . . ezek. . , , , . this prophesie from the th . chapter of ezek. is evangelical , though set out by mosaical expressions , as the whole scope demonstrates , & expositors harmoniously agree . chron. . , . see josephus his antiquity , and of the iewish wars . iohn . , . matth. . . luk. . , . luke . , , &c. luke . , , &c. eph. . , . eph. . , . cor. . , . act. . . matth. . , , . ioh . , . heb. . , , . pet. . , , . revel . . and chap. . cor. . . cor. . . thes . act . . tim. . , . tim. . . tit. . eph. . , . revel . . . revel . about this you may see much in smectymnuus , in wa●o messalinus , in salma sii libro de primatu papae ; in the london ministers , jus minist . & presbyt . in gilespie a-aarons rod blossoming ; where the fathers , as iren. iustin . tertul. austin , ierom , &c. are quoted to your hand . see also centur. magdeb. calvins institut . all our divines about church-order . myster . inquit . morn . &c. revel . . revel . . thes . . , , , . tim. . , , , &c. revel . . revel . . revel . . revel . . bishopvsher de antiq . & success . ecclesiar . centur . magdeburg . catalog . test . veritat . myster . inquit . morn . histor . of the church . chemnit . exam . field of the church . iewels apolog . whitaker , rainold , ius divinū . minist . evangel . fox . monuments . spelman de christ . relig. in britan. isaak's chronology , speed , &c. voet. desperata causa papat . pag. . the romish usurpations were vigorously opposed in england from time to time , witness eademer , hist . nov. selden , speed , &c. pet. . , . thes . . , . heb. . . rom. . , , . ierem. . , , , . ierem. . . numb . . king. . , . king. . . tim. . act. . . tim. . . matth. . . luke . . matth. . tim. . , . ierem. . . king. . cor. . , , , , , , , &c many choice pleces are extant of this subject by the ancient and modern in all nations ; about these see picus mirandula , perkins , mr. gauls magastromanier . & spanhemius , &c. cornelius agrippa himself , once a great friend hereto , saw at last the great danger thereof , and discovered it to others . heb. . , . amos . . god● not the author of sin , though active about sin in his decree and execution . therein he acts . as the supreme mover , man as the proper subject : . god as the author of nature , man as a moral agent . . god by a pure rule , man against rule . gen. . . act. . . matth . . esay . , . deut. . , , , . king. . . ierem. . . ezek. . . ezek. . , , . act. . . the chief hereticks who troubled the church most in all ages , have been great promoters of this black art , as manes the priscillianist , the simonians , menandrians , marcionists , mark confuted by irenaeus . &c. the laws imperial , ecclesiastick and municipal have been zealous in all ages against it , both among the sober pagans and all christians . the notorious lyes and impostures of the prime astrologers stand on record in history . tully shews how horribly they cheated pompey , crassus and caesar . alapide upon act. . declares their horrid deceits in rome . see their lives in print by several authors , and many histories to that purpose in the records of all nations and ages . iob . . iob. . . amos . . if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coeli may have a little influence upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis , it hath less upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingenij , if any , least of all upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationis in such a multiplicious variety of millions of men in all places and ages . how great then must needs the uncertainty be , and how fallacious the conjectures , that poor sinful worms below are put upon by judicial prognosticks from thence ? woful was the catastrophe of ahab and iezabel , balak and ahaziah , haman and belshazzar harkning thereto . in malach. . . christ is elegantly compared to the sun to set forth his divine perfections , represented to the life by that abstract of natures wonder in its essence and attributes , properties and effects , accidents and adjuncts . thus a spiritual use may be made of the caelestial bodies , besides the natural and moral . but that horrid abuse of their lying vanities , and jugling impieties , who pretend to divine future events of contingent affairs and humane transactions , hath been still branded as the servant of satan . the commendation given to the ancient magi or wise men by caelius albertus , and other learned men , hath no colour of plea for our divining astrologers what was commendable in the chaldaean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the grecian and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for natural and moral philosophy , should not patronize any juglers tricks , or satanical divinations . the chaldaeans and phenicians had opportunity to learn much from ioseph , moses , daniel , david , solomon , and the other wise men of judea ; which the most of them corrupted , and so transmitted to the greeks and romans , rom. . , , , . esay . , . what is objected by some from the star observed by the wise men , matth. . is impertinent to this purpose . that case was transcendently extraordinary , and miraculous in every part thereof , as all learned commentators observe . the star it self was of a nature , motion , appearance , seat and rest quite different from all the caelestial stars . the persons being wise chaldaeans surnamed magi in those eastern countries , had been instructed by many prophesies of the messias coming at that season and of his star. besides balaams prophesie , numb . . . of great repute with them ; they had the sybils oracles , particularly that of sybilla erythraea which writ very plainly of christs birth and life . they had especially the iewish instructions received from daniel and others successively , and most especially the greek translations of scripture very frequent in all those parts , which foretold plainly the time , place and all circumstances of his coming , which was then generally expected , not by the jewes only , but by all nations also who minded oracles and prophesies . cicer. . lib. de divinatione , calcidius platonicus in timaeum platon . and divers others both of the gentiles and iews give pregnant testimony thereof . hence the inquisitive greeks had received so much of scripture-truth , which they disguised under multiplicious fables ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was apollos oracle . cor. . . phil . , , , , , , , , &c , heb. . . heb. . . heb. . . heb. . . matth. . . rom. . . the tryall of trueth: or, a discovery of false prophets. containing a plaine and short discovery of the chiefest points of the doctrine of the great antichrist, and of his adherents the false teachers and hereticks of these last times. / by e.p. mysticall wolfe pagitt, ephraim, or - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the tryall of trueth: or, a discovery of false prophets. containing a plaine and short discovery of the chiefest points of the doctrine of the great antichrist, and of his adherents the false teachers and hereticks of these last times. / by e.p. mysticall wolfe pagitt, ephraim, or - . [ +] p. printed by m.o. for robert trot under st. edmonds in lumbard-street over against st. clements lane, london, : . an edition of: pagitt, ephraim. the mysticall wolfe (wing p ). annotation on thomason copy: on verso of final leaf of previous tract (e. ( )): "the misticall wolfe vide the misticall wolfe formerly printed. this is but only a new title to that booke. vide feb: d" [thomason's copy of "the mysticall wolfe" e. ( ) is entered under nov. , in thomason catalogue]; on title page: e.p. is expanded to e. p"agit"; "feb: th "; the in imprint date is crossed out. imperfect: t.p. only. reproduction of the original in the british library. eng antichrist -- early works to . heresies, christian -- early works to . a r (thomason e _ ). civilwar no the tryall of trueth: or, a discovery of false prophets.: containing a plaine and short discovery of the chiefest points of the doctrine of pagitt, ephraim f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the tryall of trueth : or , a discovery of false prophets . containing a plaine and short discovery of the chiefest points of the doctrine of the great antichrist , and of his adherents the false teachers ▪ and hereticks of these last times . by e. p. math . ▪ o yee hypocrites , yee can discern the face of the skie , and can ye not discern the signes of the times ? thes. . let no man deceive you by any meanes . london , printed by m. o. for robert trot under st. edmonds in lumbard-street over against st. clements lane , . some modest and humble queries concerning a printed paper, intituled, an ordinance presented to the honourable house of commons, &c. for the preventing of the growing and spreading of heresies, &c. goodwin, john, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) some modest and humble queries concerning a printed paper, intituled, an ordinance presented to the honourable house of commons, &c. for the preventing of the growing and spreading of heresies, &c. goodwin, john, ?- . [ ], , - p. printed by matthew simmons for henry overton, and are to be sold in popes-head alley, london, : . "published by authoritie." attributed to john goodwin by wing. text is continuous despite pagination. a reply to: bacon, nathaniel, and taet, mr. an ordinance presented to the honourable house of commons (wing b ). annotation on thomason copy: " ber [i.e. september] ". reproduction of the original in the british library. eng bacon, nathaniel, - . -- ordinance presented to the honourable house of commons. taet, -- mr. -- ordinance presented to the honourable house of commons. church of england -- discipline -- early works to . heresy -- early works to . heresies, christian -- england -- early works to . religious tolerance -- england -- early works to . great britain -- church history -- th century. a r (thomason e _ ). civilwar no some modest and humble queries concerning a printed paper, intituled, an ordinance presented to the honourable house of commons, &c. for the goodwin, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion some modest and humble qveries concerning a printed paper , intituled , an ordinance presented to the honourable house of commons , &c. for the preventing of the growing and spreading of heresies ▪ &c ▪ rom. . . let every man be fully persuaded in his own mind . isa. . . therefore is judgement farre from us , neither doth justice over ●ake us : we waite for light , but behold obscurity , &c. job . . . who is this that darkneth counsell by words without knowlege ? hos. . . heare ye this , o priests , and hearken ye house of israel — for judgement is towards you ; because you have been a snare on mispah , and a net spred upon tabor , hos. . . the watchman of ephraim was with my god : but the prophet is the snare of a fowler in all his wayes , and hatred in the house of his god . quid prodest habere zelum dei , & non-habere scientiam dei ? orig. quid ergo saviunt , ut stulticiam suam dum minuere volunt , augeant ? longe diversa 〈◊〉 carn●●●●… & pietas — defendenda religio est ▪ non occidendo , sed moriendo ; non savitiâ , sed patientiâ . non scelere , sed 〈◊〉 illa enim malorum sunt , haec bonorum . lactant. de iust. c. lib. cap. . omnis lex debet 〈◊〉 〈◊〉 suae equitatis . calv. published by authoritie . london ▪ printed by matthew simmons for henry overton , and are to be sold in popes-head alley , . to the reader . being accidentally encountred by a vagrant ▪ paper , printed though without authority , yet with this inscription ; an ordinance presented to the honourable house of commons , &c ▪ and conceiving partly by the frame and spirit of the discourse , partly from some un-clerk-like expressions in it , that certainly those worthy gentlemen , whose names are specified in the said inscription , were more or lesse wronged by the publishing and spreading of it under their names ; and that it was some other spirit that breathed in it , not theirs ; i supposed that possibly i might doe the said gentlemen some right , by a proposall of some queries upon occasion of some particularities in it , by meanes whereof they may the better consider , in case it relates to them either in whole , or in part , whether it be not unworthy of them ; or whether , and to what degree those have injured them , who issued the said undeserving papar with such a badge of honour upon it , as the two names of two such well-deserving men . queries about the ordinance . whether it be agreeable to the spirit of christ , ( who came into the world , as himself saith not to destroy mens lives , but to save them a , ) to make snares of any of his doctrines for the destruction of the lives of men ? whether it be agreeable to the mind of christ , for men to inflict the heavie censure of death upon their brethren , for holding forth such doctrines , or opinions in religion , suppose contrary to admonition , which , for ought the said inflicters know , except they make themselves infallible , may be the sacred truths of god ? whether it be agreeable to the will of christ , for civill magistrates to compell men , upon paine of death , to call them rabbi , or masters , when as he hath so expressely charged men , yea ▪ his apostles themselves as well as others , not to be called rabbi , or masters b ▪ or whether to injoyne and compell men ( especially upon the penaltie of death , ) to preach and teach in many the most weighty and difficult points of religion , nothing but the dictates of their owne judgments and wills , be not much more then simply to be called rabbi , or masters , i. then simply to connive at , & comply with those , who professe in all things to submit their judgements and consciences unto them ? yea , whether is it not , to threaten men , and that in the ●orest manner of all other , if they will not call them rabbi , or masters , i. if they will not sin against the commandement of christ ? whether is it christian to maintaine that religion , by putting others to death , which ( as lactantius saith ) men ought to defend , non occidendo , sed moriendo , i. not by slaying others , but by dying our selves for it ? whether is it not evident from tertullian , lactantius , and other ancient and authentick writers , that the idolatrous heathen sought to maintaine their idolatrous religions , by the same stratagems ▪ methods , and wayes , which the said ordinance proposeth , for maintaining the religion of christ ? whether our best records of later times doe not cleerely shew , that the papacy , and antichristian party in the world , have still gone about to uphold that false and abominable religion , which they professe , by those very shores and props , wherewith the ordinance we speake of seeks to support the true religion of christ ? whether are errours and heresies any other things ; then some of those strong holds and imaginations in men , which ( as the apostle saith ) exalt themselves against the knowledge of god a ? or whether can they be better throwne downe then by those weapons ▪ which ( as the same apostle speaketh ) are mighty through god ▪ for that very purpose ? and whether are these weapons carnall , or spirituall ? whether to injoyn ministers or others upon pain of death , imprisonment , &c. not to teach or maintaine any thing , in many the greatest and most weighty points in religion , contrary to the present sense and apprehensions of the said injoyners , being but few in number , ( comparatively ) be not to quench proceedings ; and to say ( in effect ) unto the holy ghost , reveale nothing more unto others , then thou hast revealed unto us ; or rather thus ; if thou hast not revealed the truth unto us , reveale it not unto any other men ? whether they , who inflict the heavie sentence of death upon men , for maintaining an opinion or doctrine contrary to their sense and interpretation of a scripture , one or more , had not need be as infallible in their judgements , ( at least as touching the sense and meaning of all such scriptures ) as god himself ? whether did luther ( with divers other worthy assertors of the truth in his dayes against the papists ) deserve death , imprisonment , &c. for maintaining , and that publiquely , and against frequent admonition , by zuinglius , calvin , &c. the erroneous opinion of consubstantiation ; an error farre more grosse and dangerous then many particulariz'd in the ordinance ; besides many others not inferior in evill unto this , as concerning free-will , election & c ? whether did calvin deserve either imprisonment or death , for , teaching and maintaining publiquely by writing , that the observation of the lords day , as it is injoyned by the ordinances and lawes of this realme , is not according to the word of god ? whether doth a minister , in case that in the performance of his office in preaching the gospel , he shall mistake the mind of christ , or the true sense of a scripture , one or more , cited , & interpreted by him according to the best light which god hath given him , deserve either death or imprisonment , for his mistake ? or whether many of the opinions made liable hereunto by the ordinance , be constructively , any thing moe , or of any worse demerit , then a mistake , or misunderstanding of some scriptures ? whether a mistake in judgement , ( as suppose a man verily and in the simplicitie of his heart , judgeth that infants ought not to be baptized , or that presbytery is unlawfull , or the like ) joyned with a publique and free profession of his judgement in this kinde , be more sinfull , or more deserving imprisonment , death , &c. then an open and manifest deniall in works , of such truths , which yet men professe in words ; as when men professe that they beleeve jesus to be the son of god , and that the scriptures are the word of god , &c. and yet live loosly , prophanely , in drunkennesse , riot , &c. or whether the ordinance maketh not the former denialls , which at most are but of truths very questionable and obscure , yea and but of inferior consequence neither ( at least comparatively ) punishable by imprisonment or death ; whereas it inflicts no censure at all upon these latter denialls ( except it be in the case of blasphemy ) which are every whit as full & publique as the other , yea and of truths both more generally received , and farre more easie to be proved ; yea and of a far greater and more formidable consequence , then those other ? whether ministers , truly faithfull and conscientious , being fully perswaded in their soules and consciences , that many of the opinions asserted in the ordinance for truths , yet are not such , but errors ( of wch perswasion there are many such ministers in england ) shall doe well to comply with the ordinance , ( so called ) against their judgements ; and publiquely hold forth to the people those things for truths , which they are absolutely perswaded in their judgements , to be nothing lesse ? or whether the said ordinance , threatening them with imprisonment or death , in case they shall declare themselves otherwise , be not a dangerous temptation upon them , to draw their foot into that snare of death ? whether , the publicke holding of any such opinion , which according to the doctrine of the apostles themselves , deserves not excommunication from , or by a christian church , may yet deserve imprisonment , or a cutting off by death , by the civil magistrate ? or are they , who are meete and worthy to live and converse as members in a church of christ , unworthy so much as to live in a politique or civill state ? or were there not in the church of corinth , ( yea and in other churches besides in the apostles dayes ) who publiquely held some opinions of farre worse consequence , then very many of those , which the said ordinance censureth , either with imprisonment , or with death ; of whose excommunication , notwithstanding the apostle is silent , even then when he argueth against , and condemneth their errors . yea doth he not intreat them graciously , notwithstanding the danger of their error , calling them beloved brethren a & admonisheth them to take heed of being deceived ; to be stedfast & unmoveable ? &c. whether is it not very possible , that persons , who may hold , and upon occasion publiquely maintaine , many of the opinions condemned as errors , by the ordinance , may yet be as full of grace and goodnesse , as precious in the sight of god , as fruitfull in every good worke , as serviceable to the state , and common-wealth , as those who are of another judgement and practise ? o● what repugnancy is there in either of those things , unto any of these ? if so , whether can it be a thing well pleasing unto god , or of any good accommodation to the state , to make a law for the punishing or afflicting of such persons ? whether is not such an ordinance , ( were it an ordinance indeed ) in the very nature and direct tendency of it , likely to prove a grand discouragement unto many from taking the calling of the ministery upon them , ( the kingdome suffering at present so extreamely for want of able and faithfull men in this calling , ) and especially such , who are most ingenuous , and most eminently qualified by god for this great worke ? or whether are not men of greatest worth for parts and abilities , especially in conjunction with good and tender consciences , ( the most absolute composition for the ministery , ) more like then other men to decline that imployment , wherein they are so much the more like to suffer for a good conscience sake , then other men ; by how much the more likely they are to discover the common errors and misprisions of the present age in matters of religion , then they ? whether is not the said ordinance , in the example of it , a direct incouragement and confirmation to popish magistrates , to persecute the faithfull servants of god , who live in their territories with fire & sword , for professing the truth of god amongst them ? and whether doe not they , who here seeke to plucke up the tares , by such an ordinance , plucke up the wheat also there , by the same ? whether was there ever any such ordinance , or state act , ever heard of , or knowne , in any the reformed churches ? i meane , which was so apparently bent against the faces , if not of the greatest part , yet of so considerable a part of the best and most conscientious men amongst them , as this is ? whether was there ever any thing done in the bishops times , or any thing attempted to be done by this generation of men in the day of their greatest interest and power in the kingdome , of that bloudy consequence to those godly persons , ministers , or others , whom they most hated , and sought to crush , as this ordinance , if once established , is like to be , to surre greater numbers of truely pious and conscientious men ? whether the said ordinance ministreth not an advantage , of opportunity to the worst and wickedest of men , who commonly hate the best and faithfullest ministers most , to accuse them unduly of such things , which according to the ordinary course of law , may touch their lives , or otherwise bring much affliction , and vexation to them ? whether twelve simple countrimen , such as our ordinary juries usually confist of at countrey assizes , who ( alas ! ) are far from being versed , or any wayes judgemented in the profound questions in divinity , ( unto many of which the ordinance relateth ) and who are generally uncapable of such equipollencies , proprieties , and differences of words , upon the understanding , or right discerning whereof , the innocencie or guiltinesse of the person indited is very likely to depend , be of any competent faculty or interest , to passe upon the life or liberty of a studious , learned , and conscientious man , in such cases , which the greatest and ablest professors of divinitie in the world , are not able cleerly , or with any competent satisfaction to the scrupulous ( many times ) to resolve , or determine ? whither an ordinary judge of ass●●e , who either doth not pretend , or ( at most ) in most cases , doth but pretend to any thoroughnesse of search or inquiry into the deep things of god in the abstruse and disputable points of religion , as that of free will , of the trinity , of the hypostaticall union , concerning the death of christ , the condition of the soule after death , &c. be a competent judge in such questions and cases as these , especially over , and against such men ( to the bereaving of them , either of life or libertie ) who are knowne to be men of able parts , and to have made the study of divinity , their sole imployment all their dayes , being otherwise , grave , and sober , and conscientious men in all their wayes ? whether these two opinions , ( both of them attainded for errors , and made equally punishable by the ordinance , ) o that the morrall law contained in the ten commandements is no rule of a christian life . o that the observation of the lords day , as it is enjoyned by the ordinances and lawes of this realme , is not according , or contrary to the word of god ; can possibly be both errors , or justly punishable ; since the observation of the lords day , as it is enjoyned by the ordinances and lawes of this realme , is no where to be found in the morall law contained in the ten commandements ; this law requiring the observation of another day , differing from that , the observation whereof is injoyned by the ordinances and lawes of this realme ? or if the law contained in the ten commandements be the rule of a christian life , whether doe they walke christianly , who doe not conforme themselves unto it ? nay , who place a great part of their christianity , in walking , if not contrary to it , yet quite beside it ? as all they doe , who observe the lords day , as it is injoyned by the ordinances and laws of this realme ; and celebrate the two sacraments , baptisme , and the loods supper , mentioned likewise in the ordinance ? whether doth the ordinance , making this a punishable errour , to hold that a man by nature hath free will to turne unto god , by this expression , of having free will to turne unto god , intend to grant any will at all in men by nature to turne unto god , though much incumbred and oppressed with corruption , and indisposition to such an act , and in that respect , meaneth that it is not free ; or else to denie all , and all manner of will in men , in respect of this act ; so that when god purposeth to make men willing to turne to him , he must create a new facultie of will in him , as also a new disposition or propension in this will , whereby it may be freely carried upon this act of conversion ? what does the ordinance mean , by blasph●ming the name of god , or any of the holy trinity ? doth it mean any kinde or degree of sin , against the third commandement ? or any , and every kinde of swearing ▪ as by faith , troth , or the like ; so that upon the second offence committed in this kinde , after , and contrary to admonition , the party offending is to suffer death ? or doth it by blaspheming the name of god , &c. intend onely the highest kindes of blasphemy , as the calling of god , or of jesus christ , accursed , wicked , unjust , unfaithfull , & c ? what doth the ordinance mean , by impugning the word of god ? doth it mean , the opposing by way of argument and discourse , every truth contained and delivered in the word of god ? or onely the proposall and inforcement of such reasons and grounds , the tendency whereof is , to prove it , indefinitly taken and considered , not to be the word of god ? in what sence doth the ordinance make it erroneous and punishable , to hold , that god seeth no sin in the justified ? inasmuch as there is a sence , ( if not more then one ) wherein it is most certainly true , that god seeth no sin in such persons ( a ) ? in what sence doth the ordinance adjudge it an error , worthy to be punished , and that with no lesse than perpetuall imprisonment , in case it be not abjured ; to hold and maintain ▪ that a man is bound to beleeve no more , than by his reason hee can comprehend ? doth it intend to make men of this faith , that they are bound in conscience to beleeve more than they can comprehend , that is , cleerly and fully conceive any reason why they should beleeve ? if so , then how much , or to what proportion of object are they bound to beleeve , beyond what they are able to comprehend by reason , sufficient & cleer grounds of beleeving ? are they bound to beleeve in this kinde ( i mean , beyond what they are able to comprehend by reason ) without measure , bounds , or limits ? if so , are they bound to beleeve all things without exception , that shall any wayes , or by any hand be presented unto them ? or , if reason ought not to regulate or limit men about the object or matter of their beleeving , then are they bound to beleeve those things , concerning which , there is no ground or reason at all , why they should be beleeved ? if so , whether is divine revelation , or the asserting of things by god , any ground or reason , comprehensible in that relation , by that faculty of reason , or understanding in a man , for the beleeving of all things so revealed , and asserted ? if so , whether is not reason , able to comprehend and judge of all things required by god as necessary to be beleeved , so farre , as they are necessary to be beleeved , i. e , as farre as they are revealed by god ? or is any man bound to beleeve that , concerning which it is unpossible for him , or any man , to comprehend , or conceive any reason , why it should be a truth ; and consequently worthy or meet to be beleeved ? or what instance can be given in any particular branch of the object of faith , which ought to be beleeved , and yet is unpossible to be comprehended by reason , that it is a truth ? or whether ought any man ( at least , in sensu composito , ) to beleeve the deepest or highest mystery in religion , any further , or any otherwise , then as , and as farre , as he hath reason to judge it to be a truth ? what doth the ordinance mean , by publishing doctrines with obstinacy ? doth it mean a publishing of them , contrary to the will , pleasure , or prohibition of the assembly of divines , or of any particular man , whether they shew unto the assertors or publishers of such doctrines , any sufficient reason to convince them , or no ? or what kinde , or manner of reasons doth it intend those shall be , upon the tender whereof , either by the said assembly , or others , the publisher of the doctrines shall be judged obstinate , in case he shall still publish them ? or if , by publishing with obstinacy , be meant , a publishing contrary to the desires , or injunctions of men , without any sufficient reason given of their desires , or injunctions in this kinde ; then in what sense or notion doth the ordinance understand the word obstinacy ? or how many desires , prohibitions , or injunctions of men to the contrary , must precede and be administred , before a man shall according to meaning and intent of the ordinance , be said to publish a doctrine obstinately ? whereas the said ordinance maketh it an error , and the publishing of it punishable with imprisonment , to hold , that government by presbytery is unlawfull ; whether doth it mean , that government by presbytery which the parliament hath established , or that government by presbytery , which is so importunely desired and defended by the ministers ; because there is ( it seems ) a strong opposition , and vast difference between the one and the other , at least in some things ? or doth it intend , all , and all manner of government by presbytery , in what sense or notion soever ? what doth the paper mean , by blaspheming the name of god , or impugning the word of god , wittingly , and presumptuously , considering , that ( as mr. prynne informes us at a large ) the word , presumptuously admits of a strange variety of significations ? and since the sin of blaspheming the name of god ( with the other ) must be committed wittingly , and presumptuously , or contrary to admonition , before the ordinance ( so called ) takes hold of it , or maketh it punishable ; upon what testimony , evidence , or indication , one or more , shall the said sins be adjudged to be committed wittingly ? again , inasmuch as the said sins committed contrary to admonition , are made so severely punishable by the ordinance ; by whom is it intended that this admonition must be given , to bring the said sins under the dint and stroke of the ordinance ? whether by a magistrate only , or by a minister , and that either in his publique ministery , and in generall , or in private , and in personall addresse , or by any man , of what rank or quality soever ? god having appointed an expresse punishment ( by way of remedy and cure ) of blasphemy , in the new testament ( whom i have delivered up unto satan , saith paul , that they may learn not to b blaspheme , ) whether is it either reasonable or christian , to decline this punishment of so sovereign a nature for the healing of the sin , and to preferre a punishment mentioned onely in the old testament , which , though appointed by god for those times , yet hath no such evangelicall vertue or property ascribed unto it ? whether the ordinance , in ordering the delinquent or party accused , to renounce his error in the publique congregation of the parish-church whence the complaint comes ; intends onely this renunciation , when the complaint of the error preached or maintained , comes from , or out of such a publique congregation ? or in case it comes from , or out of another congregation , viz. which is not parochiall , or held in a parish-church , whether then doth the ordinance intend any such renunciation at all ? or in what congregation doth it intend it ? or whether is any complaint of an error published or maintained , admittable by the ordinance , but onely those , that come from some publique congregation of a parish-church ? in what sense desireth the paper to be understood , when it maketh an action punishable with imprisonment , to publish , that it is not lawfull to teach children to pray ? or whether doth it measure children , by age , or by understanding ? if by either , at what age , or under what line or scantling of understanding must they be , when it shall be punishable by the ordinance , for any man to affirme , that it is not lawfull to teach them to pray ? for doubtlesse it is not lawfull to teach children , or whosoever , to pray , unlesse we can reasonably judge them capable of our instruction in this kinde , and of learning how to pray . the scriptures not having cleerly determined or defined , what is erroneous , or hereticall , in many ( if not in the most ) of the particulars mentioned in the said ordinance ; who , or of what capacity or interest ought they to be , that are meet to be constituted judges or determiners of such cases and questions ? whether those , that already are profoundly ingaged on the one hand ? or those who as yet stand undeclared in either ? or who have any power or authority from god to appoint judges in such cases as they please ? whether did god ever give any power or authority to civill magistrates , or others , either in the old testament or the new , to make any controverted exposition of any clause or clauses in the law , controvertible between priest and priest , scribe and scribe , though published and declared , or any matter whatsoever of doubtfull disputation between grave , learned , pious , and conscientious men on both sides , punishable either with imprisonment or death ? and whether are not many of the points condemned by the ordinance , matters of this nature , controvertible ( i mean ) yea , and actually controverted between persons of equall worth , parts , learning , judgement , conscience , on both sides ? finis . notes, typically marginal, from the original text notes for div a e- a luk. . . b mat. . . . a cor. . a cor. . . a numb. . . jer. . . psal. . . &c. a truth triumphing over falshood , p. ▪ b tim. . mr. anthony wotton's defence against mr. george walker's charge, accusing him of socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by mr. walker procured ; and now published out of his own papers by samuel wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by thomas gataker ... wotton, anthony, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mr. anthony wotton's defence against mr. george walker's charge, accusing him of socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by mr. walker procured ; and now published out of his own papers by samuel wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by thomas gataker ... wotton, anthony, ?- . wotton, samuel. gataker, thomas, - . 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errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng walker, george, ?- . -- socinianisme in the fundamentall point of justification. jesus christ -- divinity. socinianism. heresies, christian -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion mr. anthony wotton's defence against mr. george walker's charge , accusing him of socinian heresie and blasphemie : written by him in his life-time , and given in at an hearing by m r walker procured ; and now published out of his own papers by samuel wotton his sonne . together with a preface and postscript , briefly relating the occasion and issue thereof , by thomas gataker , an eye and eare-witnesse of either . hieronym . adv . errores joan. hierosol . nolo in suspicione haereseωs quenquam esse patientem . cambridge , printed by roger daniel , printer to the university . anno dom. . the preface . it hath ever been and is generally held a breach , not of charity alone , but even of * piety too , to insult over and trample upon persons deceased : which if in any sort of men doth well deserve such a censure , surely among christian men especially it may justly be so deemed for any in that manner to deal with their christian brethren , such as have lived and died in the profession of the same common faith in christ , and in the fellowship of the same church of god with themselves . not that it is presumed an act unwarrantable or uncharitable to refute any errour that such have broched while they lived , or to remove any scruple that thereby may remain in the minds of those that yet survive : for * a fond thing were it , not to offer to pull out the shaft sticking yet in the body , or not to seek to close up the wound by it made in the flesh , because the party were gone and had withdrawn himself who had shot the one , and thereby caused the other . free it is at all times to defend necessary truths , whether the authours and patrons of them survive yet or be deceased : but to insult and triumph over any , when they are now dead and departed from us , as if we had convinced and conquered them while they were yet alive with us , when as indeed we have done nothing lesse ; yea , to renew aspersions and imputations of the most heinous and horrible guilt that can be against them long after their decease , when we suppose the memory of things so long before past and gone may be worn out with the most , and buried with the greater number of those that were privy to what was then done , recharging them in most vehement & virulent manner with those crimes which the parties then cleared themselves of , nor were we then able to make any good proof of against them , may deservedly be censured ( if i be not much mistaken ) to argue no small defect , not of piety and charity alone , but even of humanity , ( not to adde , of common honesty it self ) in those that so do . now this whether m r george walker have made himself guilty of or no , in his treatise lately published under the title of socinianisme in the fundamentall point of justification discovered and confuted , concerning m r anthony wotton , a man , by m r walkers own confession , of speciall note for his piety , life and learning , while he lived , which both the university of cambridge , and the city of london are able also to give ample testimony unto ; i say nothing my self , but leave it to be tried and judged by the sequele , wherein i shall be only a relatour of that that my self was for the most part either an eye or an ear-witnesse of , leaving m r wotton to plead his own cause , and m r walker's own dayes-men by their award under their own hands either to cast or to clear him . the relation . not to hold my reader therefore long in the entry ere i come to the relation : m r walker in a letter directed to m r wotton ( whom he had before bitterly inveighed against both in private and publick ) dated may the second , . yet to be seen under his own hand , chargeth him ( for you shall have it precisely in his own words ) on this wise , the errours and opinions which you maintain , and wherewith you have infected divers , are of all that ever were sown by the enemy of god and man amongst christian people the most pestilent and dangerous , being nothing else but the heresies of servetus and socinus those most damnable and cursed hereticks , the greatest monsters that ever were born within the borders of christ his church . and after this charge in such hideous terms conceived , in the same letter he subjoyneth this peremptory challenge , meet me as a christian before eight learned and godly ministers chosen equally by both , that they may be witnesses betwixt you and me , and that it may be seen whether i do justly charge you with heresie and blasphemy or no , and whether your writings do not shew you to be a socinian . upon receit of this letter containing much other lavish and menacing language , m r wotton repaired to the right reverend , the then bishop of london , d r king their diocesan , acquainted him with the businesse , and requested his lordship to convent m r walker and himself , and to heare them both together ; not refusing , if m r walker could make his charge good against him , to undergo such censure and penalty as he should be deemed thereby to have justly deserved ; otherwise requiring due satisfaction by his lordships means from him who had wronged him in such manner . but the bishop perswaded m r wotton rather , according to m r walkers own proposition , to referre the matter to such a number of their brethren the ministers as were by him mentioned , and so to make a private end of the businesse . whereunto m r wotton returned this answer , that howsoever he desired rather that his lordship would be pleased to have the hearing of it himself , yet since that he seemed to like better of the other course by m r walker propounded , he was well content to condescend thereunto , so be that his lordship would be pleased to assigne one of his chaplains then present to be one of the foure to be nominated by him , though a stranger to him ; for that he cared not who they were , acquaintance or strangers , so they be godly and learned , that should heare and judge his cause . and the bishop accordingly promised that it should so be , assigning m r henry mason , a grave and reverend divine , being then and there present , to undertake that office with such others as were to be adjoyned unto him in the same : who yet surviving in the city is able to testifie of this passage with the bishop , whether it were according to this relation or no. for i have this onely from m r wotton's own report ( though nothing doubtfull of the truth of it ) who meeting me accidentally in pauls church as he came from the bishop , having not seen him long before , shewed me m r walker's letter , told me what speech he had had thereupon with the bishop , and what by the bishops perswasion he had yielded unto ; withall requesting me to be one of those that were on his part to be named for the discussing and deciding of this difference . which motion of his albeit i desired to wave , wishing him rather to make choise of some other , both nearer at hand , and of better abilities , the city affoording such not a few ; yet at his instant request , the rather pressing it upon me , because he had , as he said , so happily light upon me unexpected , and notwithstanding that he knew before my judgement in some particulars to differ from his , having both by word of mouth , and in writing also sometime at his own request manifested to him as much , yet making no reckoning thereof , i was at length induced to condescend thereunto . the persons nominated by m r walker were m r stocke , m r downame , m r gouge , and m r westfield ; whereof three is yet living , m r stock onely is deceased . those that were nominated by m r wotton ( because m r mason by occasion of an extraordinary employment by his majestie suddenly enjoyned , of surveying a book of d r john whites ready to be published , could not attend the businesse , another therefore being substituted in his stead ) were these , m r balmford , m r randall , m r hicks , chaplain to the earl of excester , and my self ; who alone ( i suppose ) of all the foure now survive , and am the rather induced to affoord this christian office to so worthy * a deceased friend . it was thought not so fit to meet in a private house ( which at first we had done , but found therein some inconvenience ) as in some church that stood out of the way of ordinary concourse . by occasion hereof d r baylie , afterward bishop of banghor , came in as one of us , and made up a ninth , because we desired to make use of his church . there accordingly we met , and some time being spent , or , if you will , wasted , rather in loose invectives then in orderly disputes , i made bold to propound a course to the rest of the company ( because time was precious , and my self came farthest ) for the better expediting of the businesse undertaken by us ; which was also generally approved of by the rest , and by both parties agreed unto . the proposition was this , that m r walker should in a parallel consisting of two columns set down socinus his hereticall and blasphemous errours and positions on the one side , and m r wottons assertions , wherein he charged him to concurre with socinus , over against them on the other side : upon view whereof it might the sooner appear how the one suited with the other . m r walker undertook so to do ; and m r wotton required onely to have m r walker's said writing delivered unto him some two or three dayes before the set time of our next meeting , that he might against that day prepare a brief answer thereunto , in writing then to be exhibited . the motion was on either side deemed equall ; nor did m r walker himself mislike it . now by this means , god in his providence so disposing it ( which at the present in likelihood was little dreamed of ) m r wotton , as * abel , though deceased , is inabled to speak in his own defence , and to plead now his own cause as well as then he did . m r walkers parallel , and therein his evidence produced for the proof of his charge above mentioned , you shall have in his own words as it was then given in ; those pieces of it onely that were conceived in latine being faithfully translated word for word , as near as could be , into english , because in english m r walker's book with the renewed charge is abroad . m r walker 's evidence . that it may plainly appear that socinus , servetus , ostorodius , gittichius , arminius and m r wotton do in the doctrine of justification hold one and the same opinion in all points , i shew by the parts and heads of their doctrine set down in order , and by their own sayings and testimonies paralleled and set one by another . the first errour of socinus and his followers is , that justification is contained onely in remission of sinnes , without imputation of christ his righteousnesse . socinus . his own words . for ( as oft hath been said by us ) in remission of sinnes , which is the same w th not-imputation of sins , is our righteousnesse contained : and therefore with paul , not to impute sinnes , and to impute righteousnesse , or to account righteous are the same . and with this imputation ( as we have said ) the imputation of anothers righteousnesse hath no commerce . treatise of christ the saviour . part. . chap. . pag. . column . . near the end . there is no one syllable extant in holy writ of christs righteousnesse to be imputed unto us , chap. the same , pag. . it is the same with paul , to have sinnes covered , to have iniquities remitted , to have sinne not imputed , that it is , to have righteousnesse imputed without works . and this manifestly declareth , that there is no cause why we should suspect mention to be made of anothers righteousnesse , since we reade that faith was imputed unto abraham for righteousnesse , or unto righteousnesse , pag. the same . col . . god delivered the lord jesus unto death , that by him rising from the dead we might hope to obtain justification , that is , absolution from our sins , pag. . col . . that is first to be considered , that this imputation can in no wise be upheld , in the same place . wotton . albeit with piscator i willingly acknowledge that the justification of a sinner is wholly comprehended in the alone pardon of sins ; yet i find no where in holy writ that there is need of the imputation of christs passive obedience unto the attaining of it , theses in latine . . that christs obedience is imputed by god to the justification of a sinner , doth not appear by any testimonie of scripture , or by any argument , or by any type or ceremonie in the law , or by any signification in the sacraments of the gospel , in the same , arg . . no necessary use or end can be assigned of the imputation of the obedience of christ to the justification of a sinner , in the same , arg . . i renounce the law , both in whole and in part , performed by our selves , or any other in our stead , to the justifying of us in the sight of god. i assent to piscator , that justification consisteth wholly in remission of sinnes . for so doth the apostle , rom. . & . propound and dispute the question , without any mention or inckling of christs righteousnesse . these are his words in a little english pamphlet , first published briefly , and secondly by him enlarged . the second point or errour is , that faith is a condition appointed by god to be performed on our parts for obtaining of justification . socinus . the promise was made to abraham not without a secret condition , to wit , that he should walk before god and be perfect , that is , he should not refuse to obey him . now to walk before god , and to obey him , are included in faith , and cannot be without it ; yea they flow from it alone , as he himself teacheth after in the same chapter . the confidence saith he ( which he had before affirmed to be faith ) is the cause of our obedience : therefore a man believeth , because he trusteth . and it is perfected by obedience : because no man is truly said to have trusted , before he do indeed obey , part. . chap. . pag. , . and a little after , whereby that appeareth to be most true , which we even now strove to prove , that that faith , which of it self so far as concerneth what is in us doth justifie us , is confidence in christ , . wotton . the condition to be performed on our part to justification , is to believe , sermon . upon john , pag. . the act of faith or believing bringeth justification and adoption onely and merely by the place and office which the lord of his own mercie hath assigned it , to be the condition required on our parts for the atchieving of these favours and honours , serm. . pag. . the third errour is , that faith doth not justifie us , as it apprehendeth christ and his righteousnesse , but by it self , in a proper not metonymicall sense . socinus . we are justified by faith in christ , so farre forth as we trust in christ , part. . chap. pag. . col . . the faith of christ doth justifie us by it self , or ( to speak more rightly ) god doth justifie us by himself , pag. . col . . wotton . faith in that place ( to wit , rom. . . ) is to be taken properly unlesse peradventure it be used for to believe or to trust . for that which is by some alledged of a trope , whereby they suppose that christs obedience apprehended by faith is signified , i doubt how i may grant . and a little after , what trope should there lie hid , i see not . also serm. . on john. abraham believed god ; and it , that is , his believing , was counted to him for righteousnesse , pag. . also in his purgation , i think that faith in christ , without a trope , in proper speech is imputed to all believers for righteousnesse . the fourth errour is , that for faith properly taken , and dignified and made worthy , not of it self , but in gods acceptation and of his mercie , a man is justified , and may lay claim ( as it were ) to remission of sinnes . socinus . for faith we are deemed perfectly just . and a little after , abraham believed god ; and for that cause he was accounted of him for righteous , part. . chap. . pag. . col . . for one act of faith was abraham righteous , servetus , book . of law and gospel , as calvine reciteth in his refutation of servetus , pag. . wotton . he that believeth is accounted by god , to all purposes concerning eternall life , to have done as much according to the covenant of the gospel , as he should have been accounted to have done , according to the covenant of the law , if he had perfectly fulfilled it , in his first english paper . the fifth errour is , that faith is no firm perswasion , by which men apprehend and lay hold upon christ and his righteousnesse , and apply them to themselves , as of right belonging to us by our spirituall union : but that it is a trust and confidence in christ for salvation joyned with obedience to christs precepts : or ( to speak plainly ) a confidence that christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation , if we relie on him , and obey his counsels . socinus . faith in christ , which maketh us righteous before god , is nothing else but to trust in christ , part. . chap. . in the beginning : and in the same , page . col . . to believe in christ , is nothing else but to trust in christ , to cleave to christ , and from the heart to embrace his doctrine as heavenly and healthsome . and a little before , this your apprehension of christ , is a mere humane device , and a most empty dream . and towards the end of the chapter . he calleth our perswasion of righteousnesse , already obtained and gotten by christ , vain . wotton . as for that perswasion , wherein some would have faith to consist , it followeth him that is justified , not goeth before , as faith must needs do , ser. on john , p. . also p. . and . to believe in christ is to trust in christ , and to rest on him , to have his heart settled , and to relie wholly and onely on him . and what this trust is , he describeth more particularly , pag. . where he saith , it is such a faith , as maketh us rest upon god for the performance of his promise . the sixth errour is , that christs whole obedience and righteousnesse serve , first and immediately for himself , to bring him into favour and autoritie with god : and secondly onely for us : not that it might be communicated to us in him , to make us truly and formally righteous , but onely that it might serve for our use in that it maketh him gracious with god , and so both able to obtain that faith might be accepted for righteousnesse , and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . socinus . as adams offense made him and all mankind procreated by him guiltie of death , so christs righteousnesse and obedience procured life eternall to christ himself . whereby it cometh to passe , that so many as shall by procreated by him become partakers of the same life , part. . chap. . and , . part . . chap. . p. . col . . and , . part . . chap. . in the end . wotton . in a paper written in latine . all the good will wherewith god embraceth us proceedeth from that grace , that christ is in with god. now that is in these things for the most part contained , that he is by nature the son of god , that he is perfectly holy , that he hath performed obedience exact in all respects , both in fulfilling the law , & in performing all things belonging to the office of a mediatour : from whence it followeth , that those that believe are for christs righteousnes gracious with god. and in the same paper , if question be concerning the formall cause of justification , i exclude from it either obedience of christ . if of the efficient by way of merit , i maintain it to depend upon both . the seventh errour is , that christ did not satisfie the justice of god for us , in such sort , that we may be said ( when we truly believe ) to have satisfied the justice of god and his wrath in him : and that god of his mercie without christs satisfaction made ours , doth pardon our sinnes and justifie and redeem us . socinus . reade over all the places of the new testament , in which mention is made of redemption , and you shall find none in which there is evident mention of the paiment of any true price , or of satisfaction , part. . chap. . pag. . col . . and a little after , as we are said to be sold under sinne , that is , enslaved to it , without any true price intervening ; so are we said to be redeemed from the same by christ , that is , freed , though no price hath truly and properly intervened . likewise part. . chap. . in the end , he denieth satisfaction . also chap. . pag. . col . . that there is no need of any satisfaction , when the offense is not imputed to him that hath offended by the party against whom he hath offended , or the debt is by the creditour remitted . wotton . in the paper written in latine . neither ( that i speak freely what i truly think ) can i understand what place is left for pardon , if by payment of pains in christ we be deemed to have satisfied the wrath of god , and to have born the punishment due to our sinnes : for pardon and punishment are contraries . also in his english paper enlarged , the same words are rehearsed , and the same reason given , even , because pardon and punishment are contraries . thus have you the evidence by m r walker then given in for the justifying of that his charge : which , for the effect and substance of it , is in as broad and odious terms in print now again renewed , some six and twenty years after the cause according to his own request heard , and some fourteen years after m r wotton's decease . may it please you now to heare m r wotton's answer in his own defense , as it was in writing by him then exhibited . mr. wotton's defence . a. w. in the doctrine of justification holdeth one and the same opinion in all points with socinus : and therefore is justly charged by g. w. to be guilty of heresie and blasphemy . that he doth hold the same in all points , is shewed by these seven errours following : the first errour of socinus and his followers is , that justification is contained onely in remission of sinnes , without imputation of christs righteousnesse . . if you mean without imputation of christs righteousnesse as the meritorious cause of justification , i grant the proposition to be hereticall and blasphemous . and so doth socinus deny imputation . i. christ ( saith he ) did not satisfie for our sinnes : treatise of christ the saviour , part . chap. . pag. . part . chap. . pag. . col . . part . pag. . beginning , and chap. . pag. . col . . ii. he could not satisfie , part . chap. . pag. . col . . part . . in argum . chap. : pag. . iii. he did not pacifie god , part . chap. . pag. . col . . part . chap. . pag. . col . . iv. there was no need of any satisfaction to be made , part . chap. . pag. . v. god would not that any satisfaction should be made , part . chap. . pag. . col . . and pag. . col . . but i do not so deny imputation of christs righteousnesse : for i acknowledge it to be the meritorious cause of our justification , and that for it we are accepted of god as fully as if we had fulfilled the law perfectly , treatise of the justification of a sinner , in explication of the definition of reconciliation , and in the definition of adoption , and in the conclusion . . if you mean without imputation of christs righteousnesse , as the formall cause whereby we are made formally righteous , by having fulfilled the law , and satisfied the justice of god in christ , i say the proposition is neither hereticall nor blasphemous . and that i must be so understood , my writings shew . for , first , i professe that i speak of the formall cause of justification , treat . of justific . of a sinner , in the state of the question , in answer to argum. for position . and to arg. . for position . and in the conclusion . secondly , i expresse that manner of formally righteous , treat . of justific . of a sinner : where i expound what it is to impute to a sinner christs obedience ; and of justification , where i deliver mine own opinion , sect. . which is the very place that m r walker alledgeth against me out of the english . therefore i agree not with socinus in this first errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the second errour is , that faith is a condition appointed by god to be performed on our parts for obtaining justification . . socinus defineth believing on christ to be nothing else then to yield ones self obedient to god , according to the rule and prescript of christ , and by so doing to expect from christ himself the crown of life eternall , treat . of christ the saviour , part . chap. . pag. . col . . . he maketh faith to be indeed ( as m r walker saith ) a confidence in christ , but he addeth immediately ( which m r walker leaveth it ) that is , an obedience to christs precepts , with a firm hope of obtaining those things which he hath promised to those that obey him , part . chap. . pag. . col . . and in the same page he laboureth to prove , that faith doth signifie obedience to christs commandments , sect. hinc factum est . . he maketh repentance and amendment of life the means to obtain that forgivenesse of sinnes which christ hath brought , part . chap. . pag. . col . . . and whereas faith is added to repentance , act. . . it is not ( saith he ) because faith in christ is required unto the obtaining of remission of sinnes , as working somewhat more in us besides repentance it self , that doth hereunto appertain ; but because this repentance cometh not but by faith in christ . in the same columne , sect. manifestum . . he saith , that whereas john sent the people to christ , and warned them to believe in him ; it was not as if they should find any other thing besides repentance in christ that was requisite unto the obtaining of pardon from god , but , first , that they might be exactly taught of christ what that repentance ought to be . besides , that from christ they might understand that that was wholly so indeed , which he delivered onely as a messenger . lastly , that they might not be washed with water onely , but have the holy ghost poured upon them , part . pag. . col . . but i never writ , spake , nor conceived so of faith to the obtaining of justification . nay , it is evident that i make faith not a believing of that which christ taught , and an assurance of obtaining that he promised upon our repentance and obedience ( which is socinus his confidence , part . chap. pag. . col . . ) but a resting and relying upon christ , a trusting to christ for salvation , serm. . upon john , pag. . and serm. . pag. , , . yea a means , and , if you will , an instrument to apprehend and receive christ to our justification , treat . of justific . in explicat . of the definition of reconcil . so that , for ought i hold of faith , christs righteousnesse may be even the formall cause of our justification . therefore i agree not with socinus in this second errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the third errour is , that faith doth not justifie us , as it apprehendeth and applieth christ and his righteousnesse ; but by it self , in a proper not metonymicall sense . this third errour hath two propositions , which shall be answered to severally . the former is , that faith doth not justifie as it apprehendeth and applieth christ and his righteousnesse . i hold this proposition to be false ; acknowledging and confessing that faith doth not justifie us but onely as it apprehendeth and applieth christ and his righteousnesse ; the very condition of the gospel being , that by faith we apprehend and apply christ and his righteousnesse to be justified thereby , treat . of justifie . in explic . of the definit . of reconcil . the other proposition is , that faith doth justifie us by it self in a proper not metonymicall sense . i never said or thought that faith doth justifie us by it self . this onely i say , that in this proposition , faith is counted for righteousnesse , the word faith is to be taken properly , not tropically ; the question being in such propositions not of the meritorious or formall cause of our justification , but of the condition required on our part instead of keeping the law. therefore i agree not with socinus in this third errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the fourth errour is , that for faith properly taken , and dignified and made worthy , not of it self but in gods acceptation and of his mercy a man is justified , and may lay claim to remission of sinnes . neither socinus nor servetus ( in the words you bring out of them ) affirm that a man is justified and may lay claim to remission of sinnes , for faith any way dignified , &c. nay , socinus avoucheth , that repentance and amendment of life is that by which that forgivenesse of sinnes which is brought by christ is obtained , part . chap. . pag. . col . . how then am i proved to agree with him in that errour which he is not proved to hold ? especially , seeing that i never said that we are justified for faith , and do renounce all dignity and worth in faith , and give the whole merit of our justification to our saviour christ and his obedience . that which is alledged out of my papers is no more but this , that the condition of the gospel being faith , as the condition of the law is keeping of the law ; he that believeth in christ hath done as much , that is , performed the condition of the gospel , as well as he that keepeth the law hath fulfilled the condition of the law : so that on his part god requireth no more to his justification . and that this is certainly my meaning , the words going before in that english paper , and those also that follow in the other english paper , and in the latine , do manifestly shew . therefore i agree not with socinus in this fourth errour , but am unjustly charged to be guilty of heresie and blasphemie for holding one and the same opinion with him in all points in the doctrine of justification . the fifth errour is , that faith is no firm perswasion by which we apprehend and lay hold upon christ and his righteousnesse , and apply them to our selves as of right belonging to us by our spirituall union ; but that it is a trust and confidence in christ for salvation , joyned with obedience to christs precepts : or ( to speak plainly ) a confidence that christ , having obtained by his obedience the kingdome and all power , will certainly give us salvation if we rely on him and obey his counsels . whether the three propositions set down in this errour , be rightly gathered from the words alleaged by m r walker out of socinus or no , i leave to other mens judgement . but whatsoever socinus held , i have nothing to do with any of these propositions . onely of the first i say , that the perswasion , whereof i speak in the place he bringeth , is that particular assurance that every man ( as some define faith ) must have to justification ; viz. that his sinnes are forgiven in christ : whereas faith ( being the condition required on our part ) must go before justification , at least in nature . but this perswasion followeth it , and is bred in us by the spirit of god after we believe and are justified . for it is given to us , being already adopted sons , gal. . . and adoption is a prerogative vouchsafed us upon our believing , john . . therefore i agree not with socinus in this fifth errour , but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of justification . the sixth errour is , that christs whole obedience and righteousnesse serve first and immediately for himself to bring him into favour and authority with god ; and secondly , onely for us : not that it might be communicated to us in him , to make us truly and formally righteous ; but onely that it might serve for our use , in that it maketh him gracious with god , and so both able to obtain , that faith might be accepted for righteousnesse and we for it ; and also powerfull to give those blessings which are promised to those that trust in him . the words you alledge out of socinus prove no more ( at the most ) but the first point of this errour , that christs whole obedience and righteousnesse serve first and immediately for himself , to bring him into favour and authority with god. there is nothing in this sixth errour that toucheth me . all that i say , in the former place alledged by m r walker , is no more but this ; that whatsoever maketh christ beloved of god is some cause of gods love to us who are beloved in and for him , ephes . . , , . now among other things for which christ is beloved , his holinesse and obedience have no mean place . whereupon it followeth that they may be reckoned in the number of those causes that make us beloved of god in and for his sonne our saviour jesus christ , treat . of justific . of a sinner , in explic . of the definit . of reconcil . in the latter i say , that we are not accounted to be formally righteous , by having fulfilled the law and satisfied the justice of god in christ . and yet i acknowledge that we are ( for his obedience ) accepted of god as righteous no lesse then if we had indeed performed those things . and this was determined in the first errour to be neither heresie nor blasphemy . therefore i agree not with socinus in this sixth errour , but am unjustly charged to be guilty of heresie and blasphemy , for holding one and the same opinion with him in all points in the doctrine of justification . the seventh errour is , that christ did not satisfie the justice of god for us in such sort that we may be said ( when we truly believe ) to have satisfied the justice of god and his wrath in him : and that god ( of his mercy ) without christs satisfaction made ours , doth pardon our sinnes , and justifie and redeem us . socinus denieth all satisfaction by christ , not onely with limitation ( as you propound it in this seventh errour ) but absolutely , as appeared in mine answer to the first errour : and accordingly he maintaineth that we are pardoned , justified , and redeemed without any satisfaction made by a true price paid to god the father by our saviour christ for us . but i acknowledge and professe that christ hath made satisfaction for us , by paying a true price to god his father for us : and that god doth not pardon us but for and in respect of that payment made for us . in the places alledged out of my writings i say no more , but that we cannot be held to have satisfied the wrath of god in christ , and withall to be truly and properly pardoned . if we have been punished , how are we pardoned ? if we be pardoned , we have not been punished . christ hath been punished for us ; we are pardoned for his punishment , esa . . . therefore i agree not with socinus in this seventh errour , and ( having cleared my self of agreeing with him in any of the seven ) am unjustly charged by m r walker to be guilty of heresie and blasphemy for holding one and the same opinion with socinus in all points in the doctrine of justification . the issue . thus have you both m r walker's charge and evidence , and m r wotton's answer in his own defence thereunto . you exspect now ( i suppose ) in the next place to heare what the issue of it was . upon the delivery in therefore and view of both compared together , there was by word of mouth further debating of the severall points at large , as well between m r walker and m r wotton , as by the parties nominated on either side among themselves . who albeit they agreed not with m r wotton in all particulars ; and in some things then debated were not all of one mind , as in that question occasioned by m r wotton's answer to one branch of the last article , to wit , whether in the work of redemption the faithfull be considered as one with christ , or no : or in plainer terms , whether our insition into christ in the order of nature be deemed to precede the work of our redemption , or the work of our redemption in the order of nature to go before it : concerning which , being somewhat a nice subtiltie , they were divided ; some holding the one part , and some the other : yet so farre were they from condemning m r wotton as guilty of heresie and blasphemie in the points above mentioned , as that they professed divers of them , and that some of m r walker's own choice , no one denying or opposing the rest therein , to have oft taught some of them , namely the second , to wit , that faith is a condition appointed by god to be performed on our part for obtaining justification : which yet m r walker affirmed to be a most dangerous errour . in conclusion , it was without further question or contradiction of any of the whole eight then present , as well the nominated by the one as those assigned by the other , with unanimous consent generally resolved and pronounced , that there appeared not to them either heresie or blasphemy in ought that m r wotton was by m r walker convinced to have delivered or maintained . which m r wotton requiring further to be testified under their hands , albeit m r walker , perceiving it to be deemed equall and meet , began to storm and flie out , and demanded of them , whether they would take upon them to determine heresie ; whereunto such answer was returned as was fit : yet it was accordingly ( as of right it ought ) yielded unto . the writing by all the eight then present subscribed , being committed to the custodie of d r bayly , upon promise by him made to deliver it to m r wotton , when it should by two of the parties , one of either side nominated , be demanded of him in his behalf . now howsoever the doctour afterward upon some pretences refused to deliver it as he had promised to do , whether pressed by m r walker to detain it or no , i wot not , himself best knoweth : yet for the truth of this issue , as it hath here been related in the behalf of m r wotton , it will plainly appear by the attestation of two of those of m r walkers party yet surviving ( for a third is deceased , and the fourth was absent at the meeting that concluded all ) in the very terms ensuing , written with one of their hands , and subscribed by them both . we whose names are under-written do testifie , that the eight ministers at the hearing of the foresaid points in controversie betwixt m r wotton and m r walker , and continuing till the end of that meeting ( though in every part they assented not to every of those positions ) under their hands witnessed , that they found neither heresie nor blasphemie in any of them , or to the like purpose . john downame . william gough thus have you faithfully related , upon ground of proof undeniable , the carriage of the businesse between m r walker , and m r wotton , and the issue of the same . you have m r walker's charge and challenge , together with the evidence produced and given in by him to make his charge good : you have m r wotton's defence in way of answer thereunto : and you have the verdict and sentence of select parties appealed to by joynt consent , delivered upon diligent view and due hearing both of the one and the other ; who all say in effect , that m r wotton did sufficiently clear himself from those foul imputations of heresie and blasphemie , that m r walker then charged him with ; and that m r walker failed in making good that his charge then , which with so much vehemency and virulency he reneweth now against him , yoking him with peter abeilard , and with servetus and socinus , as agreeing with them in such damnable and detestable dotages as they held and maintained , and for which they were condemned as blasphemous hereticks . the iniquitie whereof , though it may sufficiently appear by what hath already been related ; yet that the reader may the better judge how equally these persons are here yoked together , it will not be amisse ( though the matter be but unsavoury ) to acquaint him with some generall and principall heads of those points , that abeilardus , servetus , and socinus stand charged with . peter abeilard , or balard ( for a of his name they agree not ) whom b some affirm to have been one of the first fathers of the school-men , and first founders of school-divinitie ( for c peter lombard , say they , took from him ) is by bernard d charged , to have savoured of arius in the doctrine of the trinitie ; of pelagius , in the doctrine of grace ; of nestorius concerning the person of christ : to have held e christ to be no true redeemer of us , nor to have reconciled us to god by his death : but to have been an exemplary saviour ; that is , such an one as by his life and death , pietie and charitie , obedience and patience , chalketh us out the way to heaven : and to have broached in his books f a number of sacrilegious errours concerning the soul of christ ; his descent into hell ; the power of binding and loosing ; g the sacraments of the church , and by name that of the altar ; of originall sinne ; of concupiscence ; of sinnes of delight , infirmitie , and ignorance ; of sinne in work and sinne in will. but he telleth us not what they were . now whether bernard charge him truly herein or no ( which for divers causes may be justly questioned ; and the rather for that abeilard in h his apologie flatly denieth , that he ever wrote taught or once thought the most of those points that bernard fasteneth upon him , and for that i bernard's reports concerning others of those times , some whereof were his scholars , are not unjustly suspected ) it is not much materiall to our purpose ; the rather for that the charge granted to be true , the more pestilent and blasphemous his errours are found to be , the greater inequalitie will appear in the collation , unlesse the parties collated can be proved to have maintained opinions as pestilent and as blasphemous as his . but for servetus and socinus , the other two , what they held , we have records of sufficient credit . for servetus , ( from whom m r walker borroweth onely one small snip , wherewith to piece up his parallel ) whether his works be extant or no , i wot not ; and the better it is , if they be not . but what he taught and maintained , we have taken out of his writings , from m r calvine's relation , together with an ample refutation of them adjoyned thereunto . his chief assertions , among a vast heap of other absurd , prodigious and blasphemous ones , are these : that a there is no such trinitie of persons in the deitie , as is commonly maintained ; where he brandeth the orthodox tenet and the abettours of it with most hideous terms raked up from hel it self , and too vile to be related , and fasteneth many uncouth and fantasticall conceits full of impietie and blasphemie upon the names given in scripture to the second and third persons . that b god in the beginning of the world produced the word and the spirit : and began then as a person to appear in three uncreated elements and communicated of his essence unto all that he then made . that c this word being the face and image of god , is said then to have been begotten , because god then began to breed it , but stayed for a woman to bear it , untill the virgin mary was ; that d then christ was conceived in her womb , of the seed of the word and the substance of the spirit : so that the word was then first turned into flesh , and then that flesh by the spirit wholly turned into the essence of the deitie ; e and that christ hath now a spirituall body , that filleth heaven and earth . that f the spirit is a kind of gentle breath , which at first proceeded from the word , consisting partly of the essence of god , and partly of a created power : which g having moved in the creation on the face of the waters , and there finding no rest , retired again to heaven , and there stayed , till at the baptisme of christ it came down again . that h man is said to be made after gods image , because the very essence of god is in every man from his originall , and that not in the soul onely but in the body ; and that though the devil have by a kind of carnall copulation got into , and possessed himself of the body , yet that the divine essence remaineth still in the soul : which notwithstanding it is by sinne become mortall , and is breathed out into the aire , yet in the regenerate by means of the spirit it becometh consubstantiall and coeternall with god. that i christ should have come to carie men to heaven , albeit adam had never fallen ; and that the tree of knowledge of good and evil was a figure of christ , whom adam over-hastily desiring to tast of threw himself and his posteritie into perdition . that k none are guilty of mortall sinne , till they be twenty yeare old ; because they have no knowledge of good or evil till then ; l nor are therefore till then to be catechised : m nor any to be baptized , till they be thirty years old ; because of that age the first adam was created , and at that age the second adam was baptized . that n before christs coming the angels onely , not god , were worshipped : o nor were any regenerate by the spirit : p nor did their faith regard any more then terrestriall good things ; save that some few by apropheticall spirit might aloof off have some smatch of spirituall things . that q from the beginning , as well gentiles as jews , that lived well according to natures guidance , were thereby justified ; and without faith of christ shall thereby at the last day attain to life eternall . that r the law was given onely for a time ; and ſ that men were then saved by the observation of it ; which was then observed , when men did what they could , who might therefore glorie then in their works , being justified wholly by them : but t that men are not now to be scared with it . that u faith is nothing else but to believe christ to be the sonne of god : and v to justifie , nothing , but to make a man righteous , who was sinfull before : and that x we are now justified , partly by faith , and partly by works . that z on gods part there is no promise required unto justification : nor doth faith depend upon any promise of god , or hath any respect thereunto : in regard whereof * he scoffeth at those that build their faith upon gods promises , or that mention them in their prayers . that a there is a perfect puritie in every holy action ; and such as may endure even the extreme rigour of gods justice . that b abraham was indeed justified by works : howbeit , that his believing is first said to be imputed to him for righteousnesse , and he said to be just for one act of faith ; ( the place by m r walker produced ) as if a prince out of his favour regarding his souldiers mind and good will , would be pleased to accept the good endeavour for the thing fully performed : and so abraham was therefore by god deemed just , because by his believing it appeared that he stood well affected to acquire a commendation of righteousnesse by his good works . which is all , saith calvine , that he ascribeth unto faith , either in us , or in him . c whose faith , also he saith , as of others before christ was no true faith but a figure of true faith , and the righteousnesse imputed to him no spirituall but a carnall righteousnesse , and insufficient ; not a truth , but a shadow ; and the imputation of it but a type of the great grace of christ to us . and thus much , if not too much , of servetus his blasphemous and prodigious dreams and dotages : for i have raked overlong in this filthy sinck , in this stincking puddle , which till upon this occasion i never pried or peered into before , nor , it may be , should ever have done but for it . socinus remaineth , whose positions what they were , may appear by his writings yet extant , and in the hands of too many ; by means whereof it is to be feared that they do the more hurt . the principall of his tenets , though not so prodigious as those of servetus , yet blasphemous and vile enough , are these : he denieth not d christs deity and eternity onely , with e arrius ; but f his existence at all also before he was conceived by the virgin mary , with g photinus ; and so maketh him h a mere man. he denieth christ to have been i a redeemer , or to have wrought any redemption , or to have paid any price or ransome unto god for us , truly and properly so termed ; or that k by his sufferings any satisfaction at all was made unto god for our sinnes ; or that l god is thereby reconciled unto us ; or that m thereby he merited ought from god either for himself or for us . that n he is therefore onely called a saviour , and is said to save , partly o because he teacheth us by his doctrine , and p sheweth us by his practice the way to life eternall , and q confirmeth the same to us by the miracles that he wrought , and r by his dying and rising again from the dead ; and partly , ſ because he hath power given him by god to make the same good unto all that believe in him : that t to believe in him is nothing else but to obey him , or to keep his precepts under hope of eternall life thereby to be obtained ; and that this is the very u form and essence of justifying faith ; and that x for so doing a man is justified and accepted to life eternall ; and that y it is therefore in our power by our good works to attain thereunto . this is the summe of his doctrine concerning mans justification and salvation ; wherein also i am the briefer , because much of it hath been laid down before . now whether m r wotton or m r godwin do conspire and concurre with peter abeilard , servetus and socinus in these their blasphemous dotages , and are therefore justly yoked with them by m r walker or no ( it concerneth not me ) let others try and determine . but for m r wotton his own defence of himself herein , and the censure of others by m r walker himself appealed to , a which he cannot therefore in equity go from , i have faithfully delivered ; being confirmed by the attestation of those whom he cannot except against , being men of his own choise , and of sufficient credit and good esteem otherwise . and as for m r godwin , to me a mere stranger in regard of any acquaintance , one whom i never heard or saw to my knowledge , save once of late occasionally at the funerall of a friend , nor know certainly what he holdeth or hath taught , i say no more , but as they sometime of their sonne , b aetatem habet , he is old enough , and ( for ought i know ) able enough to answer for himself : and he surviveth yet so to do if he see good . but whether peter abeilard ever moved this question which m r walker saith he was the first mover of , to wit , whether faith , or the righteousnesse of christ be imputed in the act of justification , is to me a great question . and m r walker's reading herein ( as , i confesse , it may well be ) is better then mine , if he can shew where either he did ever handle it , or is reported so to have done . nor do i find in all m r calvines large relation and refutation of servetus his blasphemies , where ever he propounded or maintained any question in such terms , as this by m r walker is here conceived in . for socinus , it is true , that in prosecution of his discourses , wherein he laboureth to prove christ to be such a saviour onely as was out of him before described , he is inforced to acknowledge , that faith , such as he meaneth , that is , obedience to christs commandments doth justifie , without relation to ought done or suffered by christ , any satisfaction made by him , or merit of his ; neither of which he acknowledgeth : and the like may be deduced from what servetus held , ( though his assertions , as calvine also well observeth , are found oft to enterfere , and to crosse one another ) and from that also that abeilard is by bernard charged to have held . but if m r walker will father this upon him concerning the deniall of the imputation of christs righteousnesse , because from his positions it may be deduced , he might have risen a great deal higher , and have fetched in simon magus , ebion , cerinthus , marcion , manes , and a whole rabble of old hereticks ( and out of the ancient stories of the church made a list as large almost as his book is long ) from whose pestilent positions the same might as well be deduced , as from those things that abeilardus and servetus maintained . again , neither is this sufficient to prove a point to be hereticall and blasphemous , because it may be deduced from assertions of that nature : for if we shall condemn as hereticall and blasphemous , whatsoever by necessary consequence may be extracted from those dotages that some blasphemous hereticks have held , the like censure may then , yea must then be passed upon many orthodox tenets , in the negative especially , maintained by us against the church of rome , since that they follow necessarily from those grounds that by such hereticks have been held . for example : that christs body is not really present in the sacrament , nor is sacrificed and offered up to god in the masse , doth necessarily follow from the opinion of c eutyches and others , who maintained the humane nature of christ to be swallowed up into his godhead ; from the dotages of d simon , e saturn , f basilides , and many more , who held that he never suffered at all ; of g apelles , who held that his body was dissolved into the foure elements ; of h seleucus , i manes , k and hermes , that held it fastened to the starres , or lodged in the sunne : that there is no purgatory , nor use of invocation of saints , or of singing masses for souls deceased , followeth necessarily from the opinion of l the sadduces that held no spirits , and from the m psychopannychites dream of the souls sleeping till the last day ; which in effect therefore , the sequestration of them at least from the divine presence till then , that chamaelion spalatensis n pretended the rather to maintain , because by it those popish errours would be easily and evidently overthrown . for who is so meanly versed in the art of reasoning as not to know , that o the clearest truths may be deduced from the grossest falshoods that may be . as , grant a stone to have life , and a man to be a stone , and it will thence follow , that a man hath life . and yet were it absurd from hence to conclude , that whosoever holdeth the latter must needs either concurre in judgement with those that should maintain the former ; or hold any falshood , much lesse any absurdity , though those positions that inferre it be both false and absurd . and let m r walker consider this calmly and seriously with himself : he hath put down this in his parallel for an hereticall and blasphemous assertion , that faith [ in christ ] ( for so he must needs mean ) is a condition appointed by god to be performed on our parts for the obtaining of justification . now should any man hereupon enter an action against m r walker , accusing him as guilty of judaisme , paganisme and mahumetanisme , would he not , think we , make grievous complaint , yea with open mouth cry out and exclaim of extreme injury done him ? yet is it as clear as the light at noon-day , that whosoever shall deny faith in christ to be a condition appointed by god to be performed on mans part for the obtaining of justification , shall have all jews , paganes , and mahumetanes concurring therein with him , as in a point naturally flowing and necessarily following from what they hold . to go yet a step further ; suppose a man do concurre with such hereticks as have been spoken of in some point , be it a truth or an errour that is held and maintained by them , will it thence follow that he consenteth to them and agreeth with them in all things , or in such blasphemous opinions as they otherwise hold ? and here m r walker's candour may well a little be questioned . to prove m r wotton to hold one and the same opinion with servetus in all points concerning the doctrine of justification , he produceth onely this one saying of servetus , for one act of faith was abraham righteous . whether he have proved m r wotton to have said the same or no , is not now materiall , and i leave it to be judged by what himself hath spoken for his own defence in way of answer thereunto . but should a man , putting in a crosse interrogatorie , demand of m r walker whether he hold that christ hath fulfilled the law for us or no ? i doubt not but he would answer in the affirmative , that he hath . and the very same thing in the very same words is found by calvin related out of servetus , a the carnall people , saith he , might glory in their deeds , but we may not but in the crosse of our lord jesus christ : b we may onely relate the facts of christ , who hath wrought all our works for us , by fulfilling the law for us when we could not do it our selves . yet i suppose m r walker would take it in very ill part , and well he might , if any should thence conclude , that m r walker therefore doth in all points hold one and the same opinion with servetus concerning the doctrine of justification . again for socinus ; he maintaineth , that c to justifie is a term of judicature ; that , d it signifieth not to make a man inherently righteous , or to infuse righteousnesse into him ; but e to deem him , repute him , pronounce him righteous ; that f they do amisse that confound justification and sanctification , the one with the other ; that g that faith whereby we are justified is not a bare belief or assent unto the truth of gods word ; that h neither faith , i nor works , believing in christ , or obeying him , are the meritorious causes of justification ; or k do or can , in regard of any worthin them , merit ought at gods hands : l nor doth faith it self justifie by any force of its own . and all these points do our writers generally maintain against the papists ; yet never , that i know , was any papist so shamelesse ( and yet shamelesse enough are they ) as to condemn them therefore for socinian hereticks , or to charge them to agree with socinus and his followers in all points concerning the doctrine of justification . again it is by socinus held and maintained , that m justification consists in remission of sinnes , which for my part i deem erroneous , and suppose that elsewhere i have evidently shewed it so to be ; howbeit n calvine , o beza , p olevian , q ursine , r zanchie , ſ piscator , t pareus , u musculus , x bullinger , y fox , and divers others of great note and name , yea z whole synods of ours are found so to say ; and yet were these men never yet , that i ever heard or read , for so saying condemned as hereticks , much lesse as blasphemous hereticks , but had in high esteem , as their worth , parts and works well deserved , by those that therein dissented from them . i will adde but one instance more , socinus in the very entrance into his treatise of christ the saviour affirmeth , that a god might if he had pleased , without breach of his justice , have pardoned mans sinne freely , without any satisfaction required : and the same he b after again presseth and prosecuteth in his ensuing discourses . whether this be an errour or no , i stand not now to discusse . c vorstius herein concurred with socinus ; and d is for the same reproved by tossanus ; grotius likewise for e affirming the same is f taxed by ravenspergerus ; g defended by vossius , who citeth divines not a few , both old and new , saying the same : and it is maintained , to passe by all others , by h calvine , i musculus , k zanchie , l grineus , faius , m casman , n tilenus , o franzius , p smiglesius , and our reverend d r q twisse ; yet i am perswaded that no wise or discreet man at least will hence conclude any of these to be therefore socinian hereticks . and m r walker might do well to be better advised before he charge his christian brethren and fellow-labourers in the work of gods ministerie , with these odious imputations of heresie and blasphemie , ( then which what can be more hainous , more hideous , being taints of the deepest die ? ) upon such weak and unjustifiable grounds as these are . to conclude , if any shall demand of me why i have undertaken this office ( which from some , i know , i shall have small thanks for ) and why i thrust my finger needlessely into the fire ? the answer is ready from what already hath been said ; i am the onely surviver for ought i know ( for whether m r hicks be still living or no , i am not certain ) of those that were on m r wotton's part entrusted and employed in this businesse , and i could not therefore do lesse for so worthy a servant of god , and mine ancient acquaintance ; whom i alwayes reverenced while he lived as a man deserving singular respect for his pietie and learning , and zeal for gods cause , which r his works left behind him do sufficiently manifest , and will testifie to ensuing posteritie , and both do and shall still honour deservedly the memorie of him now deceased ; and at rest , i doubt not , with the lord , enjoying the reward of his religious pains taken in his masters work ; then to testifie what i then heard and saw , was a party in , and subscribed to with others ; and to second the pious intents of his sonne , who treadeth carefully in his fathers commendable steps , desirous to publish what in his fathers papers he found for the vindicating of his postumous name and reputation , as dear unto him as his own , with this preface and postscript adjoyned thereunto . i say no more , but wish onely veritatem cum charitate , that truth may with charitie be pursued on all parts . so grant , good lord , for thy christs sake , now and ever . amen . finis . notes, typically marginal, from the original text notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , homer . od. χ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de serae numin . vindict . notes for div a -e the occasion . mr walkers charge his challenge . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mortuum etiam haud sustineo amicum prodere , eurip. apud dion . prus . orat . * heb. . . notes for div a -e charge . errour . answer . errour . answer . errour . answer . errour . answer . errour . answer . errour . answer . errour . answer . notes for div a -e a fr. amboesius in praefat. apol . pro petr. ab. b beatus rhenan . ad tertull. calce admonit . ad lect. c joannes cornub. apud quercetan . in notis ad abeilard . d bern. ep . . e idem ep . . f idem ep. . g idem ep. . h abeilardus in apologia operibus praefixa : & epistolarum l. . ep . . et in apolog. altera apud berengarium ejusdem discipulum ep . . contra bern. p. . i legantur bernardi epist . , , . & in cant. serm . , & . sed & illyric . catalog . test. verit. lib. . p. . a calv. in relat . & refut . error . servet . artic . . p. . col . . b ibid. . col . . c ibid. d ibid. p. . c. . e ibid. p. . c. . f ibid. p. . c. . g ibid. p. . c. . h ibid. p. . c. . art . . & pag. . c. . i ibid. p. . c. . k pag. . c. . art . . & p. . c. . l pag. . c. . m pag. . c. . n pag. . c. . o pag. . c. . p pag. . c. . q pag. . c. . r pag. . c. . ſ pag. . c. . t pag. . c. . u pag. . c. . v pag. . c. . x pag. . c. . z pag. . c. . * pag. . c. . a pag. . c. . & . c. . b pag. . c. . c pag. . c. . & p. . c. . d socin . in evang. joan . c. . v. . p. , . e epiphan . haer . . & aug. haer . . f socin . in joan. . . p. . & ad cuteni object . art . . g epiphan . haer . . & aug. haer . h socin . in joan. . . p. , . i socin . de christo servatore l. . c. . & . per totum . k ibid. l. . c. . p. & l. . c. . p. , & . l ibid. l. . c. . p. . & l. . c. . p. . & de offic. christ art . , . m de christ . servat . l. . c. . & de justificat . synop . p . n de christ. serv. l. . c. . initio . o de christ . serv. l. . c. . de offic. christ . art . . ad object cuteni , art . . p ad cuteni object . art . . q de christ . serv. l. . c. . de offic. christ . art . . r de offic. christ. art . , . & de christ. serv. l. . c. . ſ de christ. serv. l. . c. . & de offic . christ art . . t de christ. serv. l. . c. . de offic. christ. art . . ad cuteni object . art . . u de fide & oper . ad q. ● p. . & ad q. . p. . ● in notis a● dial. n. n n. . x de christ . serv. l. . c. ● p. . c. . & p. . c. y de fide & oper . ad q. p. . a a sente●tia ex co● promisso aditi appelari non posse , saep● rescriptu● est . anto● imp. cod. l. tit . . leg . a sententi● arbitri pa●tium volu●tate electi non appellatur , jo. al. dicaeolog● l. . c. . n. . ab electis judicibus appell●re non putamus lic●re , b●rn . ap . b john . c aug. haer . ● . d aug. haer . e epiphan . haer . . f idem haer . . & aug haer . . g epiph. haer . & aug. haer . . h aug. haer . . i aug. ibid. k epiph. haer . . l act. . . m calv. ad● psychopann● n in concio●ne coram jacobo roge . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arist . topi● l. . c. . ex falsis fa● sum , verúm que aliquando sequetur . ex veris poterit nil nisi vera sequi a carnali populo licuit in suis factis gloriari , nobis autem non licet nisi in cruce d. n. j. c. b solùm licet nobis christi facta narrare , qui omnia opera pro nobis operatus est , & legem implendo pro nobis , cùm non possemus id praestare , servet . l. . de leg. & evang . apud calv. p. . col . . c est verbum hoe justificationis juridicum , in quo jure nemo justus efficitur , sed pronunciatur , socin . de justif . fragm . sect . . p. . d in hac disputatione non significat justum facere , idem ibid. e justificari nihil aliud est , quàm pro justis haberi , de justif . synops . . p. . justificat , i. justos pronunciat , de justif . thes . . p. . certissimum est justificationem in sacris literis aliud nihil significare quàm justum pronunciare , & pro justo habere , idem in notis ad dial. n. n. n. . & n. . f autore dialogi saepius notat , quia justificationem cum vitae sanctimonia sive justitia & sanctitate , quâ quis praeditus est , confundit , num. . n. . & n. . & n. . & n. . & n. . g credere jesum revera esse christum dei filium , &c. non est revera ea fides , quae nos deo ad vitam aeternam gratos efficit , de fide & oper . quaest . . p. . neutrum horum , credere jesum esse messiam , et verbis ejus fidem adhibere , est fides illa quâ revera justificamur , ibid. q. . p. . . fides , quâ credimus dei promissa esse vera , non est revera ea fides quâ justificamur , in notis ad dial. n. . h fides , sive obedientia quam christo praestamus , nec efficiens nec meritoria causa est justificationis atque aeternae salutis , nec eam per se meretur . de justif . thes . . & ad cuteni object . art . . & de fide & oper . q. . p. . credere vera esse quae deus vel christus dixit , non est fides quâ justificamur . de christ. serv. . . c. . p. . c. . & p. . c. . i ex merito ipsorum operum nequaquam justificamur , de justif . thes . . non sunt meritoria , & suā vi hominem justificantia , de justif . fragm , sect . . p. . k nulla esse opera , quae tanti sint , ut propter ipsorum meritum justificari possimus , de justif . fragm . sect . . p. . l fides in christum non propriâ vi justificat , de christo servas . l. . c. . p. . c. . m formalis justificatio nostra coram deo fuit & semper erit remissio peccatorum nostrorum , socin . de fide & oper . q. . p. . justificatio nostra nihil aliud reipsâ est , quàm peccatorum deletio , ibid . q. . p. . n justitiam paulo nihil esse , quàm remissionē peccatorum calvin . in rom. . . o posira est omnis justificatio in in remissione peccatorum , beza de coena dom. p. . p justificatio consistit in gratuita remissione peocatorum , olev . in rom. . . q idem sunt justificatio & remissio peccatorum , ursin . explic . catech . q. . sect . . r idem sunt , remissionem peccatorum consequi , & justificari , zanch. miscel . l. . de remiss . pecc . thes . . p. . ſ justitia imputata nihil est aliud quàm remissio peccatorum , piscat . thes . vol. . loc . . thes . . t consistit in remissione , tectione , non-imputatione peccatorum : haec est ejus forma privativa & positiva , pareus in rom. . observ . . deus proprié justificat , cúm absolvit gratìs , remittens peccata propter meritum christi , ibid. ad v. . obs . . justificationis causa formalis est remissio peccatorum , idem cont . bellarm. de justif . l. . c. . p. . u justificatio nihil est aliud quàm remissio peccatorum parta per sanguinem christi , muscul . in joan. . . x quid aliud est justificatio quàm peccatorum remissio ? bullinger . in rom. . . y justificatio constat propriè peccatorum remissione , fox de christ . gratìs justif . l. . p. . z credimus totam nostram justitiam positam esse in peccatorum nostrorum remissione , confess . gallicanâ , art . . credimus peccatorum nostrorum remissione unicâ totam nostram justitiam coram deo contineri , confess . belgicâ , art . . a potest deus de suo jure , quantum velit , dimittere , socin . de christo serv. l. . c. . p. . c. . sicut potuisset homines , licèt peccantes , morti aeternae non mancipare , sic ex illius imperio eximere , & quidem jure , suâ solâ voluntate potest , ibid. pag. . c. . b potuit deus peccata nobis jure ignoscere , nullâ à quoquam pro ipsis verâ satisfactione acceptâ , ibid. lib. . cap. . pag. . cap. . & pag. . cap. . c in scripto poster . ad tossanum . d in rescript . ad vorstium . e de satisfactione christi adv . socin . c. . f in judicio de grotii libr. g. . p. . & g. . g in respons . ad judic . ravensp . cap. . h poterat nos deus verbo aut nutu redimere , nisi aliter nostrâ causâ visum est , calv. in joan . . . i si sic justus est deus , ut sine detrimento justitiae suae misericors esse nequeat ; si sic , inquam , justitiae suae obstrictus est , ut non liceat ipsi , quorum vult misereri & à peccatis absolvere teos , quod tamen permultos sibi principes & magistratus liberè permittere videmus , consequitur , non tantum illi potestatis esse in ipsius creaturas , quantum est homini in suos subditos , quâ re quid potest magìs impium cogitari ? muscul . in loc. commun . de justif . c. . k deus servare nos poterat solo suo imperio , peccata simpliciter ex sua misericordia condonando , zanch. de incarnat . christ . l. . c. . quest . . l though it be not lawfull for a man to justifie the wicked , yet god may do it , that is above all law : and the reason is , because god hath right and power to forgive sinnes , because they are committed chiefly against him . grineus and faius , willet on rom. . . quest . . n. . m concedimus justitiam punientem peccata , & misericordiam ea condonantem , utramque esse liberrimae dei voluntatis effectum , casman . anti-socin . part . . c. . n restituere five recreare hominem non minùs liberum deo fuit , quàm creare : peccatum . solo imperio tanquam nubem tollere poterat , tilen . disput . de incarn . fil . dei. o potuisset omnino deus primos parentes & omnes homines ex mortis imperio eximere & in gratiam recipere , solâ voluntate citra mediatoris satisfactionem ullam , nisi priùs & antè protulisset decretum suum comminatorium , franz . disp . de sacrif . . thes . . p utrumque deus potuit , & absque ulla satisfactione , & cum satisfactione peccata nobis remittere : de facto tamen eligit hoc posterius , smigles . de satisfact . christ. adv . smalcium cap. . q sine dubio potuit deus , si sic ei visum fuisset , adae peccatum , aut ipsi condonare , aut in ipso tantùm ulcisci , posterísque omnibus gratiam salutarem , eo neutiquam obstante , liberè gratificari , twiss . in vindiciis gratiae , potest . ac provid . dei. de praedest . lib. . part . . sect . . digress . . cap. . pag. . col . . r an answer to a popish pamphlet , or articles tending to prove the protestants religion to consist of palpable absurdities and notorious errours . a triall of the romish clergies title to the church against a. d. a defence of mr perkins his reformed catholick , against w b. runne from rome , of the necessitie of departure from the church of rome . sermons on part of the first chapter of s. johns gospel . de reconciliatione peccatoris libri . mysteries discovered, or, a mercuriall picture pointing out the way from babylon to the holy city for the good of all such as during that night of generall errour and apostasie, thes. . . revel. . have been so long misted with romes hobgoblin / by me paul best ... best, paul, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mysteries discovered, or, a mercuriall picture pointing out the way from babylon to the holy city for the good of all such as during that night of generall errour and apostasie, thes. . . revel. . have been so long misted with romes hobgoblin / by me paul best ... best, paul, ?- . [ ], , [ ] p. s.n.], [london : . reproduction of original in union theological seminary library, new york. defense against charges of socinianism and heresy. eng catholic church -- controversial literature. heresies, christian -- history -- modern period, - socinianism. a r (wing b ). civilwar no mysteries discovered. or a mercuriall picture pointing out the way from babylon to the holy city, for the good of all such as during that ni best, paul b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion mysteries discovered . or a mercuriall picture pointing out the way from babylon to the holy city , for the good of all such as during that night of generall errour and apostasie , thes. . . revel. . . have been so long misled with romes hobgoblins . byme paul best prisoner in the gatehouse , westminster . printed in the yeer , . mysteries discovered . chap. . being so extreamly necessitated after so manifold a manner , as first for the discharge of my conscience to god , and man ; that woe is mee if like a fearfull or idle servant i should bury that simple talent ; secondly , for the vindication of my reputation , if i should sitdowne in silence , i might seeme to be an accessory to the false accusation of those that blast we with the most odious infamy of blaphemy ( to deny the heavenly trinity , and jesus christ to be our blessed saviour , ) and the truth of the sacred canonicall scriptures ; lastly , by my long and excessive indurance , being that i cannot procure by the best friends i have , or of those that are appointed by the parliament , a petition to be presented to the honourable house of commons in parliament , to omit , that i cannot receive that small annuity due into me out of yorkshire , besides the false reports of injurious and ignorant persons , that i am not onely a most debosh'd , and desperate , but a distracted and mad man ; which i hope will be a sufficient plea to indifferent judges for the publishing of my bonds . and i appeale to my countrey and all good christians , whether or no by so long imprisonment , without any allowance , or having a determinate hearing , notwithstanding above petitions printed and written to the house in generall , and the most eminent ( and concerning members ) i be not debarred of christian , but of the liberty of a subject contrary to law , ordinance of parliament : equity and humanity . so that without a speedy remedy of such common continuate , and unheard of cruelties our ensuing end is like to be worse then that which we suffered in our late civill wars . for it is not the continuance of our mock-fasts that will excuse , so long as our oppression continueth , isa. . , . &c. yea , of such as conclude their fasts like that of january th . , at westminster , with a consultation how to murther an innocent , and that after a most cruell ( more then heathenish manner without any legall hearing ) much lesse laudable proceeding : ( being not allowed of the divines once to oppose , or yet to give an advised answer by writing ) lord , lay not this to their charge , being but an intent ( through ignorance ) which by gods providence , and the more gracious of the parlament was prevented . for my discovery of two grand mysteries , viz. that anomious or lawlesse mystery , thess. . from the third to the thirteenth verse , as also revel. . , . and its opposite , revel. . . the mystery of god , to wit , the father and creatour , . . for the better cleering of which misty mysteries , imagine some great king like some of the old persians , that would seldome or never be seen of the people , should send his sonne and heire fully acquainted with his will and pleasure , as his vicegerent plenipotentiary and prolocutor , whether the sonne being equivalent ( to use that terme ) in way of reference , john . . as . . thess. . . be in himself coequall to the king , for that ( as ) john . . is an adverbe of like quality and not equality ; this we know that god the father is that invisible and indivisible king , tim. . . . , . john . . . . john . . and that the inauguration or anointing of our blessed saviour was his baptisme , matth. . . . . acts . . , . which is therefore termed the beginning , viz. of his gospel , iohn . . iohn . . and that new creation , cor. . . so that christ is to us both god and his word , as moses was to aaron , and aaron to him , exod. . . not that a word is christ , or christ life everlasting , but in a figurative sence after a scripture manner and meaning , according to the character of that beloved apostle , as erasmus observeth in his argument to his epistles , and hierome in his preface to his gospel sheweth that this apostle had a speciall intent to confute corinthus and the ebionites that affirmed christ to be but an ordinary man the sonne of joseph , &c. this apostle being the best commentator of his own meaning ; how christ is said to be that visible god , as isa. . . the word , iohn . . yea , and palpable word , iohn . . life eternall , . . that lambe of god , iohn . . our passeover , cor. . . the the rock . . david our king , ezek. . . hosea . . in them typicall predications , and the like , john . . matth. . . is . . . revel. . . by a metaphor , or metonymy , as perkins and alsted in their tracts of sacred tropes ; where alsted expounds that cor. . . then shall the sonne also himself be subject , that is acknowledged to be . chap. . to come to the question whether christ ( after the doctrine of athanasius in his symbole ) be coequal with the father ? wee know what charge the apostle giveth , gal. . . against such setters up of new creeds without warranty , contrary to the first and great commandement set forth by proclamation of the great king , expresly testifying not only his unity , deut. . . psal. . . . . isa. . . &c. &c. &c. but also his supremacy and majority , psal. . , . joh. . . . . ephes. . . . . luke . . john . . mark . . in exclusive and superlative expressions : of which see more , mat . . , . iohn . . heb. . . cor. . . the son being tenant in capite , to god the father , cor. . . both for his words , works , and honours , iohn . . . . pet. . . and therefore not coequall , for without contradiction the lesse is dignified by the greater . also god and christ are distinguished , iohn . . thess. . . it being an observation of the learned erasmus , that where god is put absolutely the father is understood , as iohn . . to come to the offices of christ our mediatour , tim. . . as a king , acts . . matth. . . as a priest , heb. . . of a prophet , deut , . . according to that most usuall epithite of his sanctification , the son of man , denominations , being for the most part taken from the more worthy , so john . . acts . . . . rom. . . cor. . . col. . heb. . . . . . esdras . , . which were to no purpose if the better part of his person were not man : there being but a graduall difference betwixt him and moses and us , heb. . , . . . rom. . . there being not one such word , or any one text tending to that purpose in the whole holy scriptures , but many to the contrary : if we have respect to the scope , coherence , analogy , and the originalls , in discerning figurative forms and phrases according to the sence and meaning , which is the spirit and life of the two testaments , revel. . . whereas the letter is but the corpes common as the high-way throughout christendom . wherefore to speak definitively of the heavenly trinity . i beleeve the father to be god himself , as thess. . . expressed by these adjuncts , the god of heaven , revel. . . the living god and father , joh. . . . and that the son is our messiah , . . whom god made lord and christ , acts . . prince and saviour , . . and that the holy spirit is the very power of god , luke . . , . as cor. . . or the father god essentially , the sonne vicentially , the holy spirit potentially , or the father god above all , ephes. . . the son of god with us , matth. . . the holy spirit god within us , cor. . . but for the son to be coequall to the father , or the holy spirit a distinct coequall person i cannot finde ; and i beleeve that these three are one , or agree and conspire in the substance of the same truth to salvation . see cor. . . john . . of two trinities without coequalls , or yet persons . * and that of three coequall persons to be but the chappell of rome , for the church of christ , and that which keepeth the rest of the world in the popes pownd forth of his fold , both the jews that beleeve the old testament , the turk , and the great mogoll , &c. according to the dictate of common intelligence , not corrupt in this kind by a contrary habit , who cannot be brought to believe in a trinity implying polytheosie , or apotheosie , i. e. many gods or a man-god . so that the denying of a second deity or godhead is not destructive of faith , but onely removes it from false foundation to a true , that is god the father by christ jesus , cor. . . pet. . . for that john . . was a misprision of the jews proceeding from their ignorance , as may appeare , . , , , . by our saviour his own comment . chap. . to answer objections of scriptures wrested by that third semipagan century , and a prepossessed posterity ; as in gen. . . let us make man , which in the next verse , also . , . six severall times ; and matth. . . mark . . . is expounded in the singular number like that , gen. . , . which were a contradiction , not an exposition , and that elohim bara , the gods made in the first verse , a solecisme and not an hebraisme , being a figurative consultation with his wisdom , or communication with the holy angels by way of approbation , as kings . . iob . . or enallage of the plurall number for the singular , for the more honour , * as iob . . dan. . . iohn . . as kings write in the style of majesty after the manner of the holy tongue , see gen. . . of abraham his masters , iosh. . . hee is holy gods , is . . . . . &c ▪ but to infer three coequal persons from thence , the person of christ ( according to the flesh ) nor then existing is altogether inconsequent ; of the like sort seems that to be , eccles. . . if parents be not implyed . for them high and glorious epithites , isa. . . of a man-child that was to be born , it is granted , they are very great and excellent , yet well beseeming our blessed saviour , the founder and governour of his church ; of whose wonderfull birth and works wee have sufficient testimonies ; being of his fathers most intimate counsell , a mighty god ( not almighty god ) above all appellative gods , cor. . . revel. . . the everlasting father , or of the age to come , ( as ierome ) eyther by way of regeneration , and that by , an excellency or equivalency ; as iohn . . of whose government although there were a beginning , heb. . . yet shall there be no enduring the term militant , or of mortality , cor. . . so that it is not a small thing for christ to be so dignified by the father , unlesse hee be deified and equallized with the father , see gen. . . exod. . . sam. . . ester . . as is . . . that jer. . . is but an argument from the name for some relation to god , as gen. . . exod. . . judg . . sam. . . as it may appeare , cor. . . cor. . . unlesse wee would make iehovahim gods in the plurall , which were dissonant to that incommunicable name . that zach. . . speaketh of a sociall and not a coequall party , as iudg. . . acts . . god and christ concurring as sociall causes , to wit , primary efficient , and principall instrument in the businesse of salvation , iohn . . . iohn . , . chap. . that john . . is an enallage of the active for the passive , and is spoken declaratively , as . . levit. . and . &c. of the priest clensing the leper , like that , gen. . . by the divine power wherewith god endowed him , john . , there being so many testimonies to that purpose , acts . . . . rom. . . cor. . . cor. . . gal. . . ephes. . . col. . . thess. . . with heb. . &c. that acts . . in some translations is with that peculiar bloud , and not gods own bloud which is absurd . that rom. . and th . is spoken of christ , as he was an israelite by kinde , with the like clause to that , rom. . . cor. . . that philip . . . should be tooke not upon him the equality of a god , lord or master , as posselius and pusor shew ; the apostle exhorting them by the example of christ , who being in a twofold form , as john . . gal. . . took upon him the form of a servant , wherefore god hath highly exalted him , as verse th . so that john . . is as much as lord and master , like elohim and adonim , for the truth of christs resurrection was that which thomas doubted , and not his deity . that john . . of christ his being before abraham , is to be understood in place and dignity , as verse . and not time ( as appeareth ) by circumstance : like that . , . of the baptist . that john . , . be the same in effect , like that , mar. . . one by conspiration , or conjugation , not individuation , as cor. . . john . . acts . . heb. . . jer. . . otherways we should confound the trinity by such an unity . that john . . is a scripture prolepsis , in regard of divine anticipation ; as may be gathered from that . , . luke . . according to revel. . . so jer. . . in regard of gods sore-knowledge and decree ; acts . . gal. . . ephes. . , . . tim. . . that pet. . . is understood of noe as in the next verse , who by the same spirit ( cor. . . ) preached whiles the ark was in preparing ; before christ began to preach , mat. . . that christ in the revelation is called alpha and omega , so is the angell , . . it being usuall to attribute that to the ministeriall cause , which is proper to the primary , gen. . , , . . exod. . . . judg. . . josh. . . . esdras . . for that which some contend , the first chapter to the hebrews to be of the some , they are to observe the manifold transitions ; as first of the father , , , . of the son , , , . of the angels ; . to the sonne ; , , , . to the father according to the psalme in which not a word of the son ; , of the angels again ; so that in the sixth verse is understood of a secondary and not supreme worship like a shadow to the person it belongeth to , chron. . . so that inference of the whole first chapter to the hebrews , is a fallacy from a part to the whole . that john . . all things were made by him , is not meant of this materiall world , as appeareth by the verse , but according to the subject intended , the new creation , cor. . . according to that , heb. . . which ought to be ages , and not worlds , see . . concerning spirituall and eternall things , as cor. . . col. . . that christ is said to be our saviour , we may read the like of others respectively in their kinde , judg. . . . isa. . . that pro. . , only argues that gods wisdome was alwayes present with him , and doth infer his holy spirit , ler. . . iob . . as wisd. . . to which actions are attributed , prov. . . by a prosopopie of a person , as psal. . ▪ . that trifagie , isa. . . is a reduplication expressing the excesse of the action or affection , as sam. . . prov. . . deut. . . wherefore let us labour to reconcile scripture by scripture , and by no means admit of an absurd sense . chap. . that which is objected that christ were not a sufficient satisfaction if he were not equall to the father ; is dissonant from the condition of remunerative justice consisting in a geometricall proportion of acceptance by the partie offended , the party offended being sinfull man , besides that inferreth imminution to christ his most pretious blood , mat. . . tim. . . heb. . . pet. . . revel. . . iohn . . for a corollary i will conclude with that , exod. . . because the lord whose name is zealous , is a zealous god , and will not give his glory to another . as isa. . . having no equall in heaven , as psal. . . isa. . . for to add or substract to and from equals , maketh them unequall , equals agreeing in the same common measure , as revel. . . so that if christ be equall to the father , as touching his godhead he is so much more by the addition of his manhood , which i now doe more then suspect to be that thes. . . of that catholike professor in a romish sense , according to the originall at thessalonia , hist. tripart . . . and if this , that , and another person , be equally god , almighty , eternall , &c. ( three ones make three , as well in the greatest persons as least parts , also if the son be from the father , and the holy spirit from both by a personall generation and procession , there must needs follow a hysteren proteron in the deity , to say that from god to naturals is inconsequent , it is to be noted that for particular respects , god having a voluntary agent , and that infinite , doth whatsoever he pleaseth , even beyond ordinary means , yet in generall respects , there is good consequence to and from god , with naturals observing the distance that is due to his majesty , as malac. . . mat. . . . . wherefore to make christ coequall to his father , is to mak another or a false christ ▪ or ( to deal plainly with friends ) an idoll christ , or two gods ( as much as in us lyeth ) the great indignity to his imparalleld father , which the indignation of his most pious son , in wounding the father through his sides , and i feare that which we now , and others hereafter shall suffer for , as revel. . , . for as it is high treason to equallize even the kings sonne , with the king himselfe , so it is high blasphemy to equallize the first borne of every creature , col. . . with the creator himselfe , rom. . . and i suppose that blasphemy of the beast , with seven heads and ten hornes , revel. . , , , &c. and that mystery of iniquity written in the forehead of the g. whore , . . diametrally opposite to that of the fathers name , written in the forehead of the , , , , , , &c. as for that common evasion , applyed to christ as he is god , and as he is man , it is contrary both to reason and scripture , to limitate by so great a disparity , as hos. . . for i am god and not man , isa. . . . . implying contradiction , as he is , and as he is not , and is but a presumptuous begging of that which is in question , and if it be illogicall to limitate by a superiour , or subordinate ( as the pope errs , not as he is pope , but as he is man ) it is much more absurd to limitate by a disparate , and that of infinite disparity , to omit that luke . . the grace of god was with him , and act. . . for god was with him , which were an idle tautalogie if he were god , onely he is called god by a metaphor , as gabriell a man , dan. . . and judas a devill , iohn . . chap. . thus we may perceive how by iniquity of time the reall truth of god hath been trodden under foot by a verball kinde of divinity , introduced by the semipagan christians of the third century in the western church , immediately upon the ceasing of the heathenish emperours , who for their open hostility were likened to a lyon , tim. . . as their successors to a dragon , for their serpentine subtilties , continuing years , begun by the first nicen councill about , and made catholike by the imperiall decree at thessalonica , , hist. tripart . . . but that prescription is no plea against god , and god be thanked , the time of this generall apostasie is expired , the mystery discovered , and the unity of god , zach. . . come upon the stage , covenant . the second particular , that i cannot forbeate but to cry out with the people , it is fallen , it is fallen , babylon the great , whiles i perceive that first resurrection from antichristian errour , as napier , and the calling of the jews comming so fast on , rom. . , &c. to make one sheepfold , joh. . . wherefore to make the g. whore stigmaticall , first , by her brand in the forehead , reveal . . . by that which is in the very frontispiece of all the catholiks confessions concerning the trinity . secondly , by prescription ( or marke in her hand ) thereunto revel. . . thirdly , by her seat and place notorious , by seven hils , and ten kingdoms , . . fourthly , by that so well known name latemos , . . as moulin in his accomplishment of prophecies . fifthly , by her persecution of the saints , , , , . . dan. . . sixtly , by a heathenish polytheosie of many gods , and apotheosie of a man-god . seventhly , by her tricotomy of the three catholike professions , revel. . . holding with the whore in tail generall . chap. . howsoever constantine by gods providence was ordained for ceasing the heathenish persecutions , yet had he no commission for setting up a new religion of redivived ethnicisme , as mede , revel. . . in imitation of the three sons of saturne , their three major gods ; the deifying of hercules , augustus , &c. their heroes ; in forcing some more difficult and figurative texts to confirme their inventions ; whereas that which is most plain , common and commanded is the measure of that which is more difficult and obscure ; for which cause they are termed gentiles in the revelation ; and the true beleevers jews . to passe by the reports of zosimus concerning the conversion of constantine ; we may observe by those , iudges . . sam. . . kings . . . . ier. . . how kings , captains , and counsellores , ( albeit renowmed ) are not presidents for religion more the meaner men , as cor. . . , . so that such servile cattell and men-admirers for advantage , iude . are the very bain of all ingenuity and christianity . chap. . to come to the first nicen council ( the load-star of the three following ) ; besides that humane councils are but externall and accidentall means of truth ; it was falsified by sozimus the civilian concerning the point of primacy ; and is generally condemned for there-baptization of the cataphrygians ; their three and ten yeares penance ; that men should pray rather standing then kneeling ; and is reproved by hierome , for equallizing the history of iudith with the holy canon , besides that divers of the best learned of them dissented from the rest and major part , according to that exod. . . also calvine could not endure that very god of very god in their creed ; for god being a most pure act , a begotten god ( to speak properly ) is a most grosse contradiction : and that begotten not made , contrary to that , rom. . . gal. . . generation being proper to living and mortall creatures for continuance of their kind ; thus by going forth of mens buildings or systemes , as esdras . . transported by some good angell into the wildernesse , as revel. . . i got a glympse not onely of the g. whore , but of the spouse of christ , . . . . which things although they may seeme strange and new , the reason resides in the abolishing of an old errour , see zech. . . &c. isa. . . esdras . , . . for mysteries they are either of things more hard to be understood as parables not expounded , matth. . . prophesies not fulfilled , ephes . , . godlinesse to a sensuall worldly and wicked man , cor. . . or that cannot be understood , as meerlyes in believing things that are not , especially expresse contradictions concerning the unity and supremacy of god , as thess. . . revel. . . for to multiply the deity , or detract from its unity is blasphemy , as all the doctors define . chap. . but me thinks i smell a fox or rather a wolfe , in the fable , and unlesse the lord put to his helping hand of the magistrate , for the manacling of satan in that persecuting power , revel. . . there is little hope either for the liberty of the subject , or law of god amongst us , psal. . . so this wo will not depart untill it rest in a poor and terrified remnant , as revel. . . and i cannot understand what detriment could redound either to church or common wealth by the toleration of religious , not antipoliticall , but rather benefit , as we see by example in holland and poland . chap. . for that which was objected concerning arrius his formidable end , it is rather an argument of his equivocall perjury , &c. hist. tripart , . . like ananias and saphira , act. . or judas . . then of the cause : as for that which is commonly answered , that god is not divided but distingoished into three equall persons , is as much as if they had not a reall , but only a relative or rationall being or existence , as if essence and existence differed in god , or in any thing whose kind consists in one individuall : for hypostaticall union and communion of properties , they are but reall contradictions , and the froglike croaking of the dragon , the beast and false prophet , revel. . . by vertue of a hocus pocus and a babylonian mouth , thus after the precipice of this romish jezabel , and the death of her two daughters , homousia and symousia like aholah , and aholibah , ezech. . i perceive how the western sun declineth to its period and setting : and as for that third reformation which succeeded the calvinian upon the turkish territories more remote from the romish tyranny , especially , about anno , in transilvania , lituania , livonia , and polonia , wee cannot expect to be compleat before the revolution to the east ( where it first began ) revel. . , . , . . ( there being bishops successively at antioch , unto the yeer , * antioch being the metropolis of syria , ( famous for that , acts . ; and the ten persecutions , bounded on the east by euphrates . chap. . as for presumption , to professe that which god commands , yea , that first and great commandement i aver it to be none , deut. , . and the son of syrach . . . . be it opposed by never so many , or great ; numb. . . . . or never so glorious titles of the orthodox nicene fathers , and the pope his holinesse , for that iob . . therefore , howsoever some object that it is damnable to beleeve no more then what we can comprehend , as iob . . yet let them consider that in the precepts necessary to salvation , we are to beleeve what we may apprehend according to our best understanding , mark . . ier. . . this i say to the shame of such as shut their eyes against the most illustrious and authenticall testimonies of all or the most memorable and approved times , places , and persons ; hardly to be brought that ever they had greater grand fathers , &c. not allowing any more of authentick and classick testimonies , then the most vain and improbable traditions amongst men ; nor to beleeve the histories of moses , christ , &c. because they had not the happy houre of st. thomas , or others to be seeing , and sensible witnesses , as iohn . . iohn . . the lord god of his most gracious goodnesse grant , that the more able and ingenuous , like true and trusty souldiers of jesus christ , whose eyes the god of this world hath not blinded ; would do their utmost endevour to reduce the rest from that long captivity of our spirituall babylon , under that man of sin ; and that god would prosper their endevours that are studious of the sincere truth ; and strive for the same to death , as the son of syrach , . ; and defend justice for their life , to the exaltation of their nation , as prov. . ; that releeve the oppressed , &c. as isa. . ; that so wee may enjoy the good things of the land . amen . to the honourable house of commons at westminster . the humble petition of paul best prisoner in the gatehouse . humbly sheweth , that whereas your petitioner hath been a close prisoner ever since the fourteenth of february , onely for this his premised reasons or opinion committed to a minister ( a supposed friend ) for his judgment and advice onely ; having at all times shewed himself a liege loving and active subject to the utmost of his ability : in these and whatsoever else humbly submitting himself to your most serene and able judgments . your honours would be graciously pleased in commiseration of his exceeding distressed estate , with what sufferings hee hath already endured , to grant him his release or judgment , according to the worth and wisdome of this honourable and independant court , and your petitioner shall pray , &c. notes, typically marginal, from the original text notes for div a e- * purchas pilgrimage . covert's travels . * buxtorsii thesaur . . . drusius uno elohim . sixtinus amama gram. annot. * more's chronoll . magdeburgs hist. a free disputation against pretended liberty of conscience tending to resolve doubts moved by mr. john goodwin, john baptist, dr. jer. taylor, the belgick arminians, socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / by samuel rutherfurd professor of divinity in the university of st. andrews. rutherford, samuel, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing r thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a free disputation against pretended liberty of conscience tending to resolve doubts moved by mr. john goodwin, john baptist, dr. jer. taylor, the belgick arminians, socinians, and other authors contending for lawlesse liberty, or licentious toleration of sects and heresies. / by samuel rutherfurd professor of divinity in the university of st. andrews. rutherford, samuel, ?- . [ ], , - , - , - , - , - , [ ] p. printed by r.i. for andrew crook, and are to be sold at his shop, at the signe of the green dragon in st. pauls church-yard, london : mdcil. 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illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng goodwin, john, ?- . baptist, john, fl. . taylor, jeremy, - . freedom of religion -- early works to . heresies, christian -- early works to . liberty of conscience -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion a free disputation against pretended liberty of conscience tending to resolve doubts moved by mr. john goodwin , john baptist , dr. jer. taylor , the belgick arminians , socinians , and other authors contending for lawlesse liberty , or licentious toleration of sects and heresies . by samuel rutherfurd professor of divinity in the university of st. andrews . psalm . . . and i will walk at liberty , for i seek thy precepts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 london , printed by r. i. for andrew crook , and are to be sold at his shop , at the signe of the green dragon in st. pauls church-yard . mdcil . to the godly and unpartiall reader . i offer ( worthy reader ) to your unpartiall and ingenuous censure these my ensuing thoughts against liberty of conscience , from which way looking to me with a face of atheisme , i call the adversaries , libertines , not intending to reach a blow to any godly man , or to wound those who out of weaknesse are captived with that error , but to breed in the hearts of the godly a detestation of that way , which in truth hath its rise from libertinisme , and savoureth rankly of wide , loose and bold atheisticall thoughts of the majesty of god , as if our conscience had a prerogative royall beside a rule ; yea ( which is prodigious ) in its simple apprehensions of god , of the mediator , of the revealed will of god , above the law of god : for . this way bringeth in aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so i thinke , and all say so , and our faith and hope must be resolved in the first principle of scepticisme . so it seems to me , for the young daughters of the minde , the simple acts of apprehending , knowing , beleeving god and divine truths are innocent , harmelesse and ill-lesse foul-works , being from under all dominion of either free-will or a divine law , and the minde , a free borne absolute princesse , can no more incur guiltinesse in its operations about an infinite sovereigne god , and his revealed will , by this lawlesse way , then the fire can in burning , the sunne it inlightning , the stone in moving downward , be arraigned of any breach of law , if toleration have place . . all certainty of beleeving , all stedfastnesse , rooting , and unmovable establishing in the truth , all life of consolations and comforts in the scriptures , all peace of heavenly confidence , all joy unspeakable and full of glory , all lively hope , all patient and submissive waiting for the fruits of the harvest , all wrestling in prayer , all gloriation in tribulation , and all triumphing in praising , all rejoycing in spirit , being bottomed on fallible opinions , on doubtfull disputations of scepticks , may be the reelings of wind-mills , fair phansies , and dream● ; for who ( say they ) is infallible : and who hath known the minde of the lord ? so as the truth must be monopolized to any one sect , or way ? who in faith or fulnesse of assurance can convince or rebuke gainsayers , hereticks , or such as bring another doctrine , and may not you the convincers and rebukers , as rather be gainsayers and hereticks , and such as bring another doctrine , as those whom you so labour to convince and rebuke ? . conscience is hereby made every mans rule , umpire , judge , bible , and his god , which if he follow , he is but at the worst , a godly , pious , holy hereticke , who feareth his conscience more then his creator , and is to be judged of you a saint . . hence conscience being deified , all rebuking , exhorting , counter-arguing , yea all the ministery of the gospel must be laid aside ; no man must judge brother idolater , or brother familst , or saints to be socinians , or men of corrupt mindes , perverse disputers , vain-janglers , wresters , rackers , or torturers of scripture , whose words eat as a canker , who subvert whole houses , who speake the visions of their owne head , and see false burdens , for all these were of old , but are now quite gone out of the world ; for who can make a window in any mans soule , and see there heart-obstinacy which only doth essentially constitute the heretick , the blasphemer , the false prophet ? but is not brotherly forbearance , christian indulgence a debt we owe to brethren , saints , and the truly godly in errours , and mind-infirmities , which by a naturall emanation or resultance get the fore-start of freewill ? to which i shall speak in these few considerations . . it is much to be desired with the prayers and suits of the children of god , that where there are two opinions , there may be one heart , that the father of spirits would unite the hearts of all the children of one father , and the heirs of one house . . papists here have exceeded in boundlesse domination and tyranny over the consciences of men : and what ever is contrary to the lawlesse decrees of their councells and popes , is an unexpiable heresie , and cannot be purged but by fire and fagot . . who ever refuse subjection of conscience to that enemy of christ , and to that woman-mistresse of witchcrafts , on whose skirts is found the blood of the martyrs of jesus , is presently an heretick , and his arguments answered with burning-quicke , this tyranny over conscience we disclaime ; yet for that ought , not the other extremity of wilde toleration to be imbraced . . we cannot thinke but all saints in this side of glory carry to heaven with them errours , mistakes , and prophesying in part , and the fairest stars and lights in this lower firmament of the church are clouded , and the benefit of the moon serves to enlighten the under garden of lillies , where christ feedeth , till the day breake , and the shadows flee away . and here brotherly indulgence and reciporation of the debt of compassionate forbearance of the infirmities one of another must have place . . yet so , as there can be no conflict of grace against grace ; nor can the taking off the foxes which destroy the vines , be contrary to the gentlenesse and meeknesse of saints in fulfilling the law of love , and bearing one anothers burdens , nor can love seated essentially in a new borne childe of the second birth be contrary to the zeale of god in withstanding to the face a saint looking awry , and walking not with a straight fo●● according to the truth of the gospel ; which way if heeded in sincerity , should breed more union of hearts , and be a greater testimony of faithfulnesse to a straying sheep , then our cruell meeknesse , and bloody gentlenesse in a pretended bearing with tender consciences under a colour of paying the debt of bastard love , while as we suffer millions to perish , through silence and mercilesse condolency with them in their sinfull depraving of the truth . farewell . yours in the lord jesus , s. r. the contents . chap. . of conscience and of its nature . the name conscience page . conscience the practicall knowledge ibid. conscience a power , not an act or habit p. . what sort of knowledge is ascribed to the conscience p. . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . of conscience in relation to the major assumption and conclusion of a practicall sylogisme p. . the object of conscience p. . conscience to be reverenced ibid. of obligation of conscience , and the acts therefrom resulting p. . of witnessing of conscience , and self-reflection p. . the knowledge of our own state of grace , may be had by the fruits of the spirit of sanctification p. acts of conscience in relation to the conclusion p. . a conscience good or ill p. . a good conscience ibid conscience the rarest peece that god made ibid. a tender conscience p. . who ingrosse the name of tender consciences to themselves ibid. of a scrupulous conscience p. the causes of a scrupulous conscience ibid. chap. . conscience under synods , and how ; and that the conscience cannot have absolute libertie in matters of religion . how a synod compelleth p. . the conditions that libertines require to be in a synod p. . libertie to question every thing is licence ib. the church though not infallible , may determine infallible points ib. a confession , covenant , or synodicall decree , a secondarie rule of faith p. a ministeriall and publike , and a christian and private judgement and faith how they differ ibid. libertines give us sceptisme and fluctuation for faith p. there is need of interpretation and decision of synods . ib. that confessions ought to be only in expresse scripture words , is ●●●ther false principle of libertines p. ancient bonds of liberty of conscience p. the end of synods is not to remove heresies by any means good or bad , or to crush heresie so effectually as these heresies shall never 〈◊〉 heard of in the world again ibid. the necessity of synods p. pastors subject the disobedient to wrath , yet are not lords over the conscience ; ergo , neither are synods lords ●ver the conscience for that . ib. the subject of a synod not a sceptick conjecturall truth as libertines suppose p. the sence of scripture from synods beleeved truly to be infallible , though synods consist of men who are not infallible , as an 〈◊〉 pitcher doth contain gold and precious rubies and saphires in it , though there be no gold in the matter of the pitcher but only clay , cor. . . ibid. how a true decision of a synod is ever the same and not retractable p. though all truths be peremptorily decided in the word , yet is there need of a ministeriall and declarative decision of men , because teachers may deceive , and those that are taught are ignorant and dull p. men are to come to synods not as nullifidians but as ingaged for truth p. . synods may impose upon others and how ? ibid. ancient bonds or libertie of conscience stated p. the conditionall imposing of synods consisteth well with trying of all things , what libertines say on the contrary is naught ibid. conditionall imposing proveth the impose● to be no lord of the conscience . p. chap. . the church may complain of hereticks p. pastors are not out of their calling , nor apparitors , nor tale-bearers , if they complain to the magistrate of hereticks p. chap. . the state of the question of compulsion of conscience and toleration p. . opinions cannot be compelled , nor the mind or will in the elicite acts ibid. the question is , whether the magistrate may compulsorily restrain the externall act of the outward man in religion . ibid. shame and feare of rebukes , by pastors and church-censures have the same compulsorie influences on false teachers , that the fear of publike punishment by the synod hath p. . church censures are as compulsorie on the conscience , as coercing by the sword p. some externall actions of injustice flowing from meer conscience are punished justly , without any note of persecution by grant of libertines , and why not all others also ? p. ancient bonds of libertie of conscience p. discountenancing of men and negative punishing of them for their conscience is punishing of them ibid. ancient bonds p. . ibid. how religion may be compelled , how not p. one mans religion remaining in the mind and will , may hurt or benefit the man himself , not any others : but true religion , as it comes forth into acts of teaching may edifie and win others , and false religion may subvert the faith of others . ibid. the magistrate does not command religious acts as service to god , but rather forbids their contraries , as disservice to christian societies ibid. how tertullian and lactantius are to be expounded of forcing to heathen religion ibid. though we can compel none to religion it follows not that the magistrate may not punish those that seduce others to a false religion ibid. lactantius speakes of compulsion without all teaching p. those that are without the church are not to be compelled ibid. because the magistrates compulsion makes hypocrites it followeth note hee should not punish hereticks , for so he should not punish murtherers . p. the magistrate may by the sword curbe such impediments , that keep men from embracing the truth , according to augustine p. answer to doctor adam stewart ibid. impotencie of free will objected by master john goodwin , no reason why the magistrate ought not to punish seducing teachers , as of old the donatists objected . ibid. state of the question more strictly proposed p. it may as well be said because there be no expresse laws against murtherers , parricides , sorcerers , sodomites in the new testament , more then against false teachers , that therefore sorcerers are no lesse then hereticks to be tollerated . p. chap. . of fundamentals , the number of fundamentalls p. a saving disposition of faith to beleeve all truths revealed , though the man be ignorant of many , may consist with the state of saving grace ibid. three things among those that are to be beleeved . things simply necessarie . . simply profitable . . by consequence necessarie ; how the papists erre in these page some consequences necessary ibid. builders of hay and stubble on the foundation may be saved , and those that fall in murther and adultery out of infirmitie may be also saved yet there is no consequence ; ergo , the magistrate should tollerate both p. . chap. . errors in non-fundamentals obstinatly holden are punishable . obstinacie in ceremonies after full information deserveth punishment p. those that erre in non-fundamentals , may deserve to be punished ibid. to teach the necessity of circumcision , not an error formally & primarily , but by consequence fundamentall ; and the contrary truth not necessary , necessitate medii ibid. the toleration of all who erre in non fundamentals examined p. . queries proposed to m. joh. goodwin , who asserteth a catholike toleration of all religions , upon the ground of weaknes of freewill , and want of grace ? p. most arguments of libertines infer a catholike toleration in non-fundamentals , as well as in fundamentals p. what deductions the spirit makes in the soul of an elect knowing but a few fundamentals and going out of this life who knoweth ? p. . to know revealed truths of god is a commanded worship of god ? ibid. one generall confession of faith without a particular sense containing the true and orthodox meaning of the word not sufficient p. divers pious conferences betwixt us and lutherans ibid. they hate god and love blasphemies in the consequence who obstinately hold , them in the antecedent p. they may be false teachers and so punishable who erre not in fundamentals p. divers things not fundamentaly believed with certainty of faith , p. beleeving of truths revealed of god with a reserve , blasphemous , and turneth beleevers into scepticks and nullifidians p. beleeving with a reserve against the motion of the holy ghost p. beleeving with a reserve against the stabilitie of faith ibid. against the trying of all things , and spirits , inioyned by the holy ghost p. faith with a reserve against our prayers for knowledge and growing therein p. the holy ghost bids us not beleeve with a reserve p. to beleeve with a reserve contrary to our doing , and suffering for truth and faith p. two distinctions necessarie touching controverted points p. some things of their own nature not controversall , yet the deductions from them to our blind nature are controversall ibid. fundamentalls of faith most controversall to our blind nature p chap. . what opinions may be tollerated , what not . some far off errors may be tolerated p. schisme and actuall gathering of churches out of churches cannot be tolerated p. the place rom. . willing us to receive the weak , no plea for toleration p. phil. . . let us walke according to the same rule , &c. nothing for toleration . p. chap. . whether heresie be a sin or a meer error and innocencie , whether an heretick be an evill doer ? libertines make heresie a meer innocent and unpunishable error of the mind p. heresie is a sin as wel as idolatry though we could neither define heresie nor idolatry ibid. heresie proved to be an hainous sin ibid. the holy ghost contrary to libertines , supposeth undeniablie that hereticks are known , and so they are not known to god only , when he bids us beware of them , avoid them , bid them not god speed p. pertinacie may be , and is known to men p. heresie a wicked resisting of the truth , and yet not the blasphemie against the holy ghost p. libertines say that an heretick dying for his heresie hath no 〈◊〉 conscience , but a spirituall and heavenly end . p. the vain glory of the devils , martyrs who die for heresie p. spirituall stupidity and malice both together in hereticks and s●t●●s martyrs . p. some ignorance consists with the sin against the holy ghost p. chap. . of libertie of prophecying , of erroneous indictm●●● of conscience , that it is not our rule . who is an heretick to arminians , tit. . . p. none to libertines are hereticks , but such as professe a religion , which they beleeve with perswasion to be false . ibid liberty of prophesying taken in a threefold sense p. to desire false prophets to cease out of the land is no quenching of the spirit p. chap. . of indulgence in fundamentall or non-fundamentall errors . how the arminian libertines doe define an heretick p. hereticks to libertines only such as deny things knowable by the light of nature p. diversitie of opinions among them ibid. the punishing of men for publishing of fundamentall errors , and the indulgence of a toleration , yeelded to them though they teach all errors in non-fundamentals , a vain distinction , and hath no gro●●● in scripture . ibid. some murthers non-fundamentall in david which yet are consist●● with the state of salvation , should as well be tolerated , assome errors in non-fundamentals by the distinction of libertines . p. some non-fundamentals clearly in the word revealed , not to bee beleeved with a reserve , and others non-fundamentals with a reserve p. queries propounded to libertines p. why may not the magistrate lawfully spare the life of him , who 〈◊〉 of a libertine conscience meerly sacrificeth his child to god ? or why should hee punish with the sword , some acts not des●●●ctive to peace in the conscience of the punished , and not all acts of the same kind p. to compell men to ●oe against their conscience , that is , to sin , neither in old or new testament lawfull , deut. . and . p. there is the same obligation , the same formall reason ( so saith the lord ) of beleeving non-fundamentall revealed , and fundamentals , and the same necessity of divine command , not the same necessitie of means , called necessit●s medii p. chap. . of the obliging power of conscience . the state of the question touching the obligation that conscience layeth on us p. ancient bonds of libertie of conscience sect. . chap. . p. p. though the magistrate punish false teachers it followeth not , that he compells them to sin against their conscience ibid. gods way and manner of calling , is no ground why the magistrate should not punish false teachers . p. ancient bonds of liberty of conscience cap. p. . p. who is the selfe-condemned heretick , tit. . . ibid. chap. . arguments against pretended toleration . toleration hath no warrant in the word p. toleration inferreth sceptisme p. want of infallibility in the new testament , no reason for the toleration in the new testament p. toleration is against faith , hope , comfort in the scriptures p. toleration is against the ministery of the word p. rulers by the fourth commandment are to see all under them worship god p. proposals of the armie under sir thomas fairfax , . p. . ib. chap. . magistracie and perpetuall laws in the old testament warrant the civill coercing of false prophets . rulers as rulers , not as typicall rulers , punished false teachers with the sword p. typicalnesse did not priviledge all the kings of judah and israel to compell the conscience and punish false teachers as libertines say p. how typicalness priviledgeth men to such and such actions , how not p. seducers punished by bodily death p. punishing of idolaters and blasphemers of the law of nature p. how warres that are extraordinarie in the manner , and in some particular acts , may be and are in the substance of the acts , ordinarie ruler obliging us p. the law of god warranted by the law teacheth that false teachers and hereticks are to be punished with the sword p. the law of deut. . , . for punishing of idolaters p. there was no consulting with the oracle who should be put to death for his conscience in the old testament , but an ordinarie pay of trying such evill doers by judiciall proceeding and hearing of witnesses ibid. the end of punishing of false teachers with the sword is not their conversion to god ( ministers of the gospel only labour in that field ) but the not perverting of souls , and disturbing the safetie of humane societies p. sacrificing of children to molech punished with death by gods law , not as murther , but as spirituall whoredome ibid. chap. . cavils against coercive judiciall laws , for punishing false prophets in the old testament removed . laws punishing false teachers were morall , not temporary and pedegogicall p. power of fathers and masters in the fourth commandment coercive p. compelling to hypocrisie for fear of shame and reproaches , as guiltie 〈◊〉 compelling men with the sword , not to publish heresies , nor sed●●● others p. a third answer p. blasphemers and idolaters never were judged to die by consulting with the immediate oracle of god , as john goodwin imagineth , hagiomastix sect . , , , . ibid. we have as sure a word the scripture , as immediate consulting with the oracle of god p. want of infallibilitie should exclude all judges to judge , pastors to preach or write , synods to advise , because we cannot doe these with propheticall infallibilitie p. a twofold typicalnesse in the old testament , one meerly ceremoniall unreducible , another typicall , but of civill and naturall use ; the use of the latter ceaseth not , because it was sometime typicall , so is punishing of seducers p. seducers of old denied no other-waies god , then our false prophets now a-daies doe deny him p. ● not only those who offend against the principles of nature , but those that publish and hold errors against the supernaturall principles of the gospel : are to be punished by the sword p. such as sl●w their children to molech denied no more the word of god then our hereticks now doe p. there be false prophets now under the new testament as there were under the old testament . chap. . christs not rebuking toleration , and the law , deut. . vindicated . christs not expresse rebuking of the magistrates tolerating of heresies , makes not for christs approving of toleration of heresies , more then of tolerating the absolving of a murtherer at the time of the feast , or other crimes against the second table p. the laws deut. . three in number explicated , the first two were morall , the third ceremoniall for the most part p. thewars in the old testament warrant wars in the new , according to the naturall equity in them , but they bind not according to the ceremoniall and temporarie typicalness annexed to them page chap. . prophecies in the old testament especially , zach. . , , , , , . for punishing false prophets vindicated . the prophecies in the old testament especially that zach. . , , , , , . prove that false teachers under the new testament , ought to be punished with the sword p. so joh. goodwin answereth in his appendix to hagiomastix the prophesie zach. . and the house of david noteth not the jewes only excluding the gentiles ibid. master goodwins answer to zach. . p. answer of mr. goodwin p. it is not metaphoricall thrusting through that is spoken of zach. . but really inflicted death and bodily punishment ibid. chap . places in the new testament especially rom. . for punishing of false teachers vindicated . so john goodwin hagiomastix p. the ignorance of the christian magistrate in matters of religion , no ground why by his office , he ought not to know so far truth and falsehood , as to punish heresies , published and spread p. ordinary professors may know who are hereticks and who false teachers ibid. magistrates as magistrates , cannot judge all evill doers , for heathen magistrates who never heard the gospel , cannot judge gospel hereticks p. how christ taketh service of a christian magistrate p. ●● master joh. goodwin p. how master goodwin would elude the place rom. . to 〈◊〉 that false teachers are not evill doers p. ●● paul rom. . speakes of magistrates in generall , what they ought to be , not of roman magistrates as they were then ibid. roman well-doing and ill-doing not meant in this text p. chap. . the place tim. . , . for coercive power 〈◊〉 false prophets cleared the place tim. , , . explained p. ● we are to pray that magistrates as magistrates may not only 〈◊〉 but procure to us that we may live in godlinesse p. ●● rev. the ten kings as kings punish the whore , and burn her 〈◊〉 for her idolatrie p. extraordinarie punishing of hereticks , no case of the magistrates neglect , argueth that the magistrate ought to punish them p. chap. . exemption of false prophets from coercive power , is not christian libertie this libertie of conscience is not christian libertie p. a speculative conscience no more freed from the magistrate then ● practicall conscience p. ecclesiasticall censures as compulsory as the sword ibid. chap. . the parable of the wheat and the tares discussed and cleared . the scope of the parable of the tares , and the vindication thereof , p. the danger of punishing the innocent , in lieu of the guiltie , through ●●●stake , is no argument that hereticks should not be punished by 〈◊〉 magistrate p. the tares are not meant of hereticks , but of all the wicked who shall be burnt with unquenchable fire p. the parable of the tares , and of the sower , most distinct parables 〈◊〉 matter and scope p. ( let them grow ) not expounded by christ , and what it meaneth p. what is understood by tares p. ●●● heresie may be known ibid. what is meant by plucking up p. ●●● what is meant by the field , what by the wheat ibid. all the tithes of the parable must not be expounded , nor the time exactly searched into , when the tares were first 〈◊〉 p. how sins are more hai●●●● under the new testament , and 〈◊〉 god is now no lesse severe , then under the law , and a citie that will defend and protect a false prophet against justice , is to bee dealt with the same waies , as under the old testament , except that the typicalnesse is removed p. what ( let them grow ) imports p. how we are to bear permissive providences , wherein evils of sin fall out ibid. christ must mean by tares and wheat , persons , not doctrines , good and ill p. whether false teachers , if they repent must be spared , or because they may repent p. chap. . of the samaritam , and of the non-compelling of heathens , how the covenant bindeth us . the not burning of the samaritans doth prove nothing for the immunitie of hereticks from the sword p. how far we may compell other nations , or heathens to imbrace the true faith p. of the covenants obliging of us , to the religions observance thereof p. the word of god as it is in every mans conscience no rule of reformation in the covenant p. the equivocation of sectaries in swearing the covenant ibid. the author of the ancient bonds an ignorant provaricator in the covenant p. all morall compelling of hereticks , and refuting of false teachers by the word , is as unlawfull as compulsion by the sword , according to the principles of libertines p. the magistrate as the magistrate cannot send ministers but in a compulserie way p. how independents were insuared by presbyterians to take the covenant as the author saith p. how independents swore to defend the presbyterian government , and with tongue , pen , and sword , cry out at it , as tyrannicall antichristian and popish p. libertines make conscience , not the word of god their rule p. how appearing to the conscience makes not the word of god to be the obliging rule , but only as touching the right and due manner of 〈◊〉 obliged thereby . p. ● chap. . the pretended liberty of conscience is against the national league and covenant , the ordinances of the parliament of england ingaged by oath for a reformation of religion chap. . the place acts . . to wit , the counsel of gamaliel discussed , and found nothing , for libertie of conscience mr. goodwins unsound glosse touching the counsel of gamaliel , acts . p. ●● gamaliels argument proveth as strongly , that murtherers and adulterers should not be punished , as that men ought not to bee punished for their conscience p. ● the argument of gamaliel owned by adversaries , rendreth all 〈◊〉 fundamentals of the gospel uncertain , and topick sceptism●● all the most well setled beleevers p. gamaliels argument doth conclude , that we are not to oppose by arguments and scripture , any blasphemous way against the gospel immediate providence is not the rule of our actions chap. . whether punishing of seducing teachers , be inconsis●●● with the meeknes of christ , place luk. . discussed the lords not burning samaria with fire from heaven , luk. . is no colour for pretended toleration p. the case of elias calling for fire from heaven , and of the apostles , much different p. the meeknes of christ being extended to publicans , extortioners , and harlots , doth as well conclude , such ought not to be punished by the magistrate , is that false teachers ought not to be punished by him by places from the meeknesse of christ , socinians labour to prove the magistrate is to shed no blood under the new testament christs not breaking the bruised reed , would prove that hereticks are gracious persons though weak in saving grace , and lovingly cherished by christ , if the place isa . . mat. . , help the adversaries , p. christs meeknes not inconsistent with his justice ibid. rash judgement condemned , cor. . , . is nothing for pretended toleration p. that many through the corruption of their own heart , render hypocriticall obedience because of the sword , proveth nothing against the use of the sword to coerce false teachers p. ● matters of religion ●ught to be inacted by the law of princes & christian rulers , that such as contravene may be punished p. lawes of rulers in matters of religion 〈◊〉 only bind the outward man. ibid. the false teacher is to be sent to the church and pastors thereof , that he may be convinced before he be punished p. chap. . whether the rulers by their office , in ●●der to ●●nce , are to stand to the laws of moses , for punishing seducing teachers ibid. how judiciall laws oblige to punishment judiciall laws were deduced from the morall law p. true cause of war with other nations p. two kingdomes becoming one body , by a religious covenant , if it be mutuall , the one part may avenge the quarrell of the covenant on the other in case of breach p. the new altar erected by the two tribes and the half , beyond jordan , josh . . how a just cause of war ibid. christian princes laws against errors and heresies p. as constantine gave out severe laws against donatists , so did julianus the apostate restore temples to hereticks , and granted liberty of conscience to them , that so he might destroy the name & religion of christians , as is before observed , so aug. ep. . ●d donat. god only determineth punishments for sin ibid. the punishing of a seducing prophet is morall . the punishing of seducing teachers is an act of justice , obliging men ever , and every where p. false teachers in seducing others apprehend the hand of divine vengeance pursuing them , as other ill doers doe , and so it must be naturall justice in the magistrate to punish them p. the punishing of false prophets is of the law of nature ibid. idolatrie is to be punished by the judge , and that by the testimonie of job c. . who was obliged to observe no judiciall law , but only the law moral and the law of nature p. how the fathers deny the sword is to be used against men for their conscience p. church censures and rebukes for conscience infer most of all the absurdities that libertines impute to us p. that there was an immediate response of gods oracle telling who was the false teacher , is an unwarranted forgerie of libertines if heresie be innocencie , seducing hereticks ought to bee 〈◊〉 and rewarded the magistrate as a magistrate , according to prophecies in the old testament is to punish seduc●rs p. 〈◊〉 what mr. williams giveth to the magistrate in religion 〈◊〉 sufficient ibid. christian kings are no more nurse-fathers , isai . . . 〈…〉 true churches of christ , then to the synagogue of antichrist , according to the way of libertines p. 〈◊〉 the mind of divers famous authors touching the parable of the 〈◊〉 p. 〈◊〉 the parable of the tares considered p. 〈◊〉 mr. williams holdeth that the prince owes protection to all idol●trous and bloodie churches , if they he his subjects p. ● how the magistrate is to judge of heresie p. a magistrate and a christian magistrate are to be differenced , 〈◊〉 can or ought , all magistrates to judge of , or punish all hereticks p. whether peace of civill societies be sure , where there is toleration of all religions p. ● peace is commanded in the new testament , no word of 〈◊〉 of divers religions , nor precept , promise , or practise there●●●● p. 〈◊〉 no ground for abolishing of judiciall laws touching that point ibid libertines give us heathenish not christian peace under many ●●ligions p. ●● chap. . whether punishing of seducing teachers be persecution for conscience . there is a tongue persecution condemned by libertines themselves p. 〈◊〉 libertines persecute others for conscience p. 〈◊〉 libertines ought not to suffer death for any truth p. ●● the lords patience toward sinners in the old testament no arg●●●● of not coercing false prophets p. ● hope of gaining hereticks no more a ground of sparing them , then of sparing murtherers who also may be gained p. whether to be persecuted for conscience true or false he a note of 〈◊〉 true church ibid. no new commandments under the new testament p. 〈◊〉 they that suffer for blasphemie , suffer according to the will of god in peters sense by libertines way p. ● . chap. . whether our darknesse and incapacitie to bele●ve and professe , together with the darknesse and obscuritie of scripture be a sufficient ground for tolaration . our inabilitie to beleeve is no plan for toleration p. preaching of the word without the spirit as unable to work 〈◊〉 , as the sword p. heresies are knowable p. forced conscience as strong an argument against deut. . as against us p. the magistrate commandeth the outward man , and yet commandeth not carnall repentance and hypocriticall turning to god p. because we may abstain from heresie upon false grounds , it follows not that the magistrate hath not power 〈◊〉 punish heresie p. libertinisme of toleration is grounded upon the pretended obscuritie of scripture p. toleration putteth a hundred senses on the scripture , and makes many rules of faith p. john goodwin denieth that we have scriptures or any ground of faith , but that which is made of mens credit and learning p. the means of delivering of scripture to us may be falli●le , yet the scripture infull●ble ibid. reasons to prove that the scriptures our non have are the very word of god p. the knowledge of god is commanded , and the ●ind is under a law , as well as the will and affections p. the trying of the missals of gregory & ambrose was meer foolery speculative ignorance of things 〈…〉 p. the place cor. . , , . cleared and vindicated . ibid. doctor taylors mistake of heresie ibid. what vinciblenesse must be in heresie p. d. taylor maketh the opinion of purgatorie no heresie simple errors of things revealed in the 〈…〉 sins how opinions are judicable and punishable p. son-sacrificing upon a meer religious ground , is not murther punishable according to libertines way p. chap. . divers other arguments for pretended toleration answered . p. the magistrates ministerie is civill 〈◊〉 spirituall p. the laws of 〈◊〉 , cyrus , danius , the ratifying the law of god by civill punishments , were the dutie of magistrates ibid. artaxerxes made laws by the light of nature to restrain men from idolatrie page from punishing of false teachers it followes no● , that jewes and the idolatrous heathens should be killed p. 〈◊〉 differences betwixt punishing of false teachers in the old and 〈◊〉 new testament p. circular turnings from protestanisme to poperie proveth nothing against the punishing of seducers p. the objection , that the sword is a carnall way to suppresse heresie answered p. most of the objections from forcing of consciences conclude against the laws of god in the old testament , as well as against us ibid. the law deut. . levit. . &c. was not executed upon such only as sinned against the law of nature p. no need of a law , processe , judge , witness , accuser , or inquiring , in the written law of god p. ecclesiastical and civill coaction doe both worke alike upon understanding and will p. errors against supernaturall truth are not rebukeable , because not punishable , & contra p. libertie of conscience makes false prophets to be true , and such as shall dwell in the mountain of god p. 〈◊〉 four sundry considerations by which sins are censured p. the magistrate is subject to the just power of the church , 〈◊〉 church to the just power of the magistrate , neither of them 〈◊〉 abused power p. how the jews suffered heathen idolaters to dwel amongst 〈◊〉 joh. baptist would have us lesse careful of thereticall doctrines , 〈◊〉 cause we are elected to glory , then of other vile sins p. ● joh. baptist and libertines teach , that libertie of conscience the way to find out truth ibid. when the holy ghost forbids us to beleeve false christs , or to 〈◊〉 antichristian teachers , be bids us also beleeve and receive them 〈◊〉 saints , by the libertines way libertines make the judging of hereticks to be hereticks , a bold intending into the counsell of god p. libertines say god hath decreed heresies to be ibid. variety of judgements in gods matters a grief to the godly p. the punishing of heresies investeth not the magistrate in a bead●●●● over the church chap. i. of conscience and its nature . acts . . and herein doe i exercise my selfe to have 〈◊〉 a conscience void of offence toward god , and toward man this is a part of pauls apologie which hee brings out before festur the governour , he dare bring out his conscience before his accusers ; the subject of this part is conscience , in which we have , . the subject , conscience . . the qualitie of it , free of offence . . the int●●●nesse and perfection of it , in the first , table , as a religious man toward god ; as one of a sound conversation , in the duties of the second , table , toward man. . and that not a●starts , when 〈◊〉 good blood of godlinesse came on him ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alwayes , at all times . . this was not a conscience to lie beside him is the wretches gold , which for many yeares feeth neither s●nne nor winde ; but it is a conscience walking in the streets , and fraction . herein , that is , in this religion and hope of the restriction , do 〈◊〉 or exercise my selfe , this field doe plow. . there is considerable grammer in the object of this exercise , i labour to have , to be a lord , a master , and anowner of a good conscience ; a conscience is one thing , and to have a conscience another thing , often the conscience hath the 〈◊〉 and lords it over him , or rather tyrannizeth over the judas , and the man hath not the conscience . and these five doe 〈◊〉 the 〈◊〉 , the length and breadth of a good conscience . therefore of conscience ; . of the good conscience . of conscience , a little of the name ; . of the thing . the habrewes expresse the name by the name of heart . 〈◊〉 which i grant does signifie the minde , understanding , will , and by a figure it noteth the heart , sam. . . and davids heart smote him . salomon saith to shimei , king. . . thou knowest all the evill that thy heart ( thy conscience ) is privie to . conscience is but knowledge with a witnesse : it s observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conscience , a word used about . times in the new testament , is but once by the translators in the old testament , eccles . . . hence it noteth that a man hath a fellow , or ( to speake so ) a college-observer with him , and that is god who knoweth first , and perfectly the wayes and thoughts of a man , and his conscience is an under-witnesse , and an observer with god , but a dimme and blind beholder in comparison of god. . it is a knowledge not as large as that of the whole understanding facultie , but restricted , and in order onely to the mans actions , words , thoughts , the condition or state hee is 〈◊〉 , in christ , or not in christ . it so signifieth practicall knowledge that there is a verbe nifhal that signifieth to have a heart , or 〈◊〉 be practically wise , joh . . vaine man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have a heart , or be hearted and wise ; and cont. . . thou hast taken away my heart , or , unheartned me , my sister , my 〈◊〉 . . the heart goeth also for a word that signifieth a picture , jo● . . who hath given understanding to the heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth curious ingtaving , wittily devised by the understanding , and it noteth an excellent picture , pleasant to see , from root that signifieth to behold , and to paint ; for all the inventions , pictures , ingraven works in the soule is in the conscience . sinners draw on their conscience and , heart many faire fancies , pictures , and ingraven peeces of devised pleasures . they use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit for the conscience also . psalm . . . the lord saveth the broken in spirit . prov. . . a wounded spirit who can beare it ? for the word spirit in that language signifieth the whole soule 〈…〉 and the whole strength , marrow , courage , and 〈◊〉 of the foule , jo● . josh . . . there was no more spirit in them , because conscience is all , it is the good or best , or the evill or worst in the man , does he keepe conscience , all is safe ; doth hee lose conscienes , all is gone : it is the spirits , the rose , the onely precious thing of the soule , the body is clay and ●are , the conscience is the gold of the man. now touching conscience . i propose these , . it s nature . . it s object . . it s office . . the kinds of conscience ; and . the adjuncts of it , the libertie of conscience , and that much controverted prerogative to be free in opinions , and in religions , from bands that men can lay on it . conscience is considered by divines as a principle of our acting in order to what the lord commandeth us in she law and the gospel ; and it commeth here to be considered , in a three-fold consideration . . as conscience is in its abstract nature ; yet as it is in man only , i speak nothing of the conscience of angels , and devils . . as the conscience is good or bad ; for the conscience in adam , before the fall was in a great perfection , and the glorified spirits carrie a good conscience up to heaven with them , as the damned take to hell a peace of hell within them , an evill conscience , yet their was neither in adam , not can there be in the glorified , an evill conscience , nor any such accidentall acts of conscience , as to accuse , smite , tormen● . . conscience is considered as acting well or ill , it hath influence on the affections , to cause a feast of joy , to stirre vp to faith , hope , sadnesse &c. touching the nature of conscience . it seemeth to me to be a power of the practicall vnderstanding according to which the man is oblidged and directed to give judgment of himselfe , that is of his state and condition , and of all his actions , inclinations , thoughts , and words . it is first an understanding power , not an act or an actuall judgement . . it is nor a distinct facultie from the understanding , but the understanding as it giveth judgement , in court , of the mans state and of all his waies , as whether hee be in favour with god or no , and now whether he be in christ , or not , and of all his motions and actions within or without . but it would appeare not to be an act , because to oblidge , to direct to accus●● , are acts of the conscience , and therefore doe 〈◊〉 slow from other acts ; it is true , the thoughts , rom. . . 〈◊〉 said to ●●cuse , or ●●cuse , but by thoughts there is mea●● the conscience 〈…〉 not first thinking , and then accusing , but the conscience brething out the bad or good 〈◊〉 or 〈◊〉 longing and accusing , or of exercising and conforming though , and acts . all acts flow from either young powers , which they call potencie , or from stronger and more aged and indicated powers , which they call habits : things produced by motion , and motion it selfe , are the effects of the never ( saith amesing de 〈◊〉 ) cap. . 〈◊〉 . . ●●nd therefore the act of accusing may be from the conscience which is an act ; this consequence cannot stand ; the motion , and the thing produced by motion , is from the mover , true , but the act of moving is from the mover , as he actuateth his power , so is directing , accusing from the power in the practical understanding ; not from the act of understanding which is nothing in this case , but the act of accusing , and nothing can come from it self as a cause . . when the beleever or wicked men go to sleep , and put off their cloaths , they doe not put off their conscience , and though the conscience sleeps not with the man , yet doth it not in sleep , necessarily act by accusing , or excusing , and therefore remaineth as a power in man , not ever acting ; see malderus in . q. . disp . . ar . . . it s an understanding power , and belongeth to the judgement and understanding . esa . . . judge , i pray you , between me and my vineyard . it s true , some make it the inclination of the will , as henriquez , quodlih . . q. . and durandur may seeme not farre from it , . d. . some say it belongeth to both . but the will is no knowing facultie , the conscience is a knowing facultie , eccles . . . for oftentimes also thine heart knoweth that thou also hast cursed others . . there is more of reason and sound knowledge in the conscience , then in the whole understanding soule , it is a christall globe of reason , the beame , the sunne , the candle of the soule ; for to know god and the creatures , in out relative obligation to god in christ , is the rose , the blossome , the floure of knowledge , joh. . . to see god , and his beauty expressed in christ , and the comlinesse a●d incomparable glory of his amiable and lovely essence as holden forth to us in christ , is the highest reach of the conscience . i● conscience be so divine a peece , 〈◊〉 banke-full with reason and light , then the more of knowledge , the more of conscience , as the more of fire , the more he●●● , the more of the sun , the more light . then when phancie goes for conscience , as in 〈◊〉 by siasts , and new spirits gropling beside the word of god a new angel commended onely from n●wnesse , a white angel without , and a black angel within , conscience must be turned in a dreame . . noveltie can goe for conscience , our nature is quickly taken with novelty , even as a new friend , a new field , a new house , a new garden , a new garment , so a new christ , a new saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , delights us . . heresie goeth for conscience ; somes conscience phancie that to kill their children to molech , is a doctrine that entred in the heart of god , to command , jer. . , . . a conscience void of knowledge is void of goodnesse ; silence and dumbnesse is not peace ; an innocent toothlesse conscience that cannot see , nor heare , nor speake , cannot bark , farre lesse can it bite before it have teeth , such a conscience covenanteth with the sinner , let me alone , let me sleep till the smoake of the furnesse of hell waken me . if there be any sense or life , fire can bring it forthe ; a worme at the heart can bear witnesse , if it have any life . this conscience is like the service book , or like the masse , or the popish image , you but see these things , they cannot speake , nor act upon the soule . . the nature of conscience is further cleared by its office , and object ; which are the second and third particulare proposed . that we may the more distinctly speake of these , it would be cleared what sort of knowledge is ascribed to the conscience . conscience is not the simple judgement and apprehension of things , as things are knowable ; this is the speculative understanding , but it is the power to know things our selfe , and actions , in order to obey god and serve him . . but the question is , whether conscience bee a simple practicall apprehension of things , or a compounded and discoursive apprehension . to which i answere . . that as the speculative understanding knoweth many things without discourse , as to a pure head the sunne , heaven , nature of motion , and many things in its second operation and worke , as to apprehend the sunne to be an hundreth , sixtie and seven times more then the earth , yet it referreth both the first and second operations of the mind to know things by discourse , so the conscience as conscience doth apprehend in its first operation , god , christ , sinne ; and in its second operation god to be infinite , christ to be the alone choisest of saviours ; so it is consummate and perfected in a discourse or syllogisme by conscience , totally and compleatly in order to our practice and faith . as he that killeth his brother hath not life eternall . but i have killed my brother . ergo , i have not life eternall . so caine. and he that beleeveth in him who justifieth the ungodly , is justified and saved . but i beleeve in him who justifieth the ungodly . ergo , i am justified and saved . so david , paul. the knowledge of the major by it selfe is an act of conscience , as to deny and mis-beleeve the major proposition is an act of a blinded and evill conscience ; but the compleatenesse of conscience standeth in the knowledge of the whole syllogisme . hence they say , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the magezine and thesaure-house of the conscience , the habit or power that judgeth of the law of nature is the major proposition , or the principles of right or wrong written in the heart by nature , maketh the conscience in regard of the proposition to be called , lex the law. in regard of the assumption , or the second proposition . conscience is a witnesse , a spie sent from heaven to record all the facts , in whi●h assumption are included both our facts , actions , words , thoughts , inclinations , habits of sin or grace , and the mans state and condition . in regard of the conclusion or third proposition . conscience is a judge and the deputie of god ; and it is but one and the same conscience acting all the three , the acts of law , a witnesse , a judge . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the conserving power of the soule , is that facultie or power , in which are hidden and laid up the morall principles of right and wrong , known by the light of nature , and so is a part of a naturall conscience , and in it are treasured up the scripture and gospel-truths , which are known by the light of a starre of a greater magnitude , to wit , the candle shining in a divine revelation , and this is part of the inlightened and supernaturall conscience . of this intellectuall treasure-house , wee are to know these . that in the inner cabinet , the naturall habit of morall principles lodgeth , the register of the common notions left in us by nature , the ancient records and chronicles , which were in adams time , the law of nature of two volumes , one of the first table , that there is a god , that he createth and governeth all things , that there is but one god , infinitely good , most just rewarding the evill and the good ; and of the second table , as to love our parents , obey superiours , to hurt no man , the acts of humanity ; all these are written in the soule , in deep letters , yet the inke is d●mme and old , and therefore this light is like the moone swimming through watery clouds , often under a shaddow , and yet still in the firmament . caligul● , and others , under a cloud , denyed there was any god , yet when the cloud was over , the light broke out of prison , and granted , a god there must be ; strong winds doe blow out a torch in the night , and will blow in the same light againe ; and that there be other seeds , though come from a farre land , and not growing out of the ground , as the former , is cleare , for christ scattereth some gospel-truths in this chalmer , as joh. . . then cryed jesus in the temple , as he taught , saying , yee both know me , and whence i am . joh. . . but now they have both seen , and hated both me and my father . . this is a part of the conscience , because by no faculty in man , but by the conscience are these truths apprehended . . and when any in ill blood , deny such truths , as that there is a god , and parents are not to be loved , we all say such doe sin , and offer violence to their conscience . . sins against these fundamentals , cry vengeance with a more hiddeous shout , and cry , than spirituall sins that are spun with a smaller threed , for such goe nearer to put off humanity . the knowledge of the assumption is conscience as a booke or witnesse , and it is either considered as it is in habit , and keeps a record of the mans facts , or as in act , it bringeth them forth , and applyeth the law to the fact , and is called di●t●●●● , the enditement , and charge given in , this and this hash than done . now that conscience bringeth good or ill out of the 〈◊〉 that containeth memoriall , or cronicle or the mans 〈◊〉 cleare , as . the conscience can looke back and laug●●● solace it selfe at that which is well done , and bring it forth psal . . . o my soule thou hast said unto the lord , thou art 〈◊〉 lord. psal . . . i said unto the lord , thou art my god , 〈◊〉 ezekiah , like the man that cheareth himselfe with the sight of the gold in his treasure , esai . . . remember now , o lord , i beseech thee , how i have walked before thee , in truth , and with a perfect heart . or . it can looke back and purge it selfe , as david , psal . . o my god , if i have done this . job . . job . , , . chap. . , , , , , &c. . it can bring out evill deeds , as josephs brethren doe ; when they are in trouble . this distresse is come on us , for that when we saw the anguish of our brother , and he besought us , wee would not heare , gen. . . the knowledge of the conclusion is judgement , and the sentence of a judge . . for the second point of conscience which is its object ; this can be nothing but gods revealed will expressed to us either in the law of nature , or in the law written , or the gospel . doctor hamond saith , to abstaine from a thing indifferent as marriage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as from a thing abominable or unlawfull , is by scripture and councels condemned as sinfull why ? because to marrie , or not to marrie , is indifferent . but he may remember , that papists forbid church-men to marrie , doe they forbid it , because marriage which to them is a sacrament , is an abominable and unlawfull sacrament ? i thinke no. yet all our divines say , not onely the manichaans , but also the papists are these , who teach a doctrine of devils , tim. . while they forbid marriage , though not under the notion of a thing abominable ; so the popish doctor acquitteth the papists , and condemneth protestants , who so farre agree to have the adaequate rule of conscience to be gods will reve●led in his word , that to make a religious law to forbid marriage and meates , and other things indifferent to them is a doctrine of devils , to all our divines , though they forbid them not as things unlawfull , and under the notion of things abominable . vse . if the conscience have an indictment against you from heaven , and from the word of god , which is the law-booke of the judge of all flesh ; ergo , we are to stand in awe of conscience . and looke how much goodnesse and true feare of god is in a man , as much feare of himselfe and reverence to his own conscience is within him . for . to be holden even with the charges and writs of an erring conscience is obedience to the law of nature , as we would not be willing that a scout , or a spie sent from a strange land should see our nakednesse , weaknesse , folly , securitie . when the conscience returneth , to the father of spirits , it can tell tales of men , and can libell many pollutions of the flesh and spirit acted by the man , while the conscience lodged with clay and a polluted spirit . . because conscience is something of god , a domestick little god , a keeper sent from heaven , a divine peece which is all eye , all sense , and hath the word with it , in so farre it is to be reverenced , and hath the reverenceth the king , reverenceth the ambassador , in so farre as he carrieth along the kings will , he that honoureth the lord must honour the servant . . salomon saith , prov. . . a foole despiseth his fathers reproofe , but he that regardeth it is prudent . vers . . he that hateth reproofe shall die . to receive instructions and rebukes from conscience , in so farre as they come from the word of truth is spirituall prudence , and he that turneth away his eare from his conscience , shall die . . as to submit to the word , is to submit to god , so to offer violence to a divine truth , is to wrestle with god , and by the like proportion to stoope before conscience carrying a message from god , is to submit to god , and to doe violence to the domesticke light and truth of god , is all one as to wrestle with god. . we count a tender conscience , such as was in joshuah , who did yeeld and cede to the law of god , and its threatnings , a soft heart ; then to stand out as a flint-stone or an adamant , against the warnings of an inward law must argue hardnesse of heart . . there is nothing so strong and divine as truth , a conscience that will bargaine to buy and sell truth , and will be the lord and conquerour , not the captive and taken prisoner of the gospel , bearing it selfe on upon the soule in power and majestie , hath his one foot on the borders of the sinne against the holy ghost . . it is like the man walketh not at randome , but by rule , who is not made all of stoutnesse , and ventureth not inconsiderately on actions and wayes which undoubtedly are the seeds or eternity , but feareth 〈◊〉 paedagoge and teacher in so far as the law and will of the judge of the world goeth along with him . v●e . because the word of god must be the rule of conscience , and conscience is a servant , and under-judge onely , not a lord , nor an absolute and independent soveraigne , whose voice is a law , therefore an iodolatrous and exorbitent rule of conscience is here also to be condemned . conscience is ruled by scripture , but it is not scripture , nor a canonicke book and rule of faith and conversation , it often speaketh apocriph● , and is neither god , nor pope , but can reele , and totter , and dream , ●●●scribe more to conscience then is just , and to make new and hold opinions of god , broad and venturous and daring affirmations , the very oracles of heaven , because they are the brood ( as ●s conceived ) of an equall and unbyassed conscience , is presumption , neere to atheisme ; the grossest idolatry is to make your selfe the idol : wh●reas tender consciences suffer most persecution , and are not active in daring , there is extreame pride in such as lead families and are christians in new heresies . some are extreamely sworne and devoted to conscience as conscience : humility is not daringly peremptory . many weake ones pine away in feavours of sinistrous thoughts of christ , as if his love were cold to them , esa . . . . and phancie an imaginary and a made-plea with christ ; oh he leveth any but me , and because they make an idol of the weak oracle of conscience , they make also an idol of meeke jesus christ , as if they would try , if christs love can be cold , and his blood and bowels can act any more mercy to them . the third is the office of conscience in one generall . it cometh under the name of obligation . but to come to particulars . there be two sorts of operations of conscience , some illicite and imbred , other imperate or commanded . these which be imbred are of two kinds . . such as conscience simply as conscience actethas in generall to oblige ; and in particular . . to direct ; . to discerne ; . to exci●e , dirigere , discernere , impellere ▪ others are such as issue from conscience , as good or ill ; as right , or not right ; as these in well-doing . . it approveth . . it excuseth . . it absolveth , in ill doing it disalloweth and reproveth . . it accuseth or chargeth . . it condemneth . these imperated operations of conscience , are such as conscience acteth on the affections , or commandeth the affections to act , but are not properly acts of conscience , nor of the practicall understanding ; but acts of the affections resulting from the consciences well or ill doing , as to rejoice , to grieve and check , and the like . but there be other acts that agree to conscience in order to the assumption ; others in order to the conclusion . in order to the assumption it specially doth be●re witnesse and testifie of its own acts , both that the man hath done this fact ; and . of the quallitie of it , that it is done against god , the mediator christ , free grace , the word of reconciliation ; as a faithfull witnesse must not onely depone the fact , but all the circumstances and quallities , in so farre as they come under the senses of seeing and hearing , and may aggravate the fact , and give light to the judge ; and what testimony the conscience giveth of the actions of man , the like it is to give of the state and condition , whether it be good or ill , hence these acts of recognition . as . conscience doth its duty in reflecting on it self : it tryes the mans actions and state ; hence these three words , cor. . . try , or tempt , or pierce , and dig into your selves ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many dig holes and windows in the conscience of others who never digged a hole in their own heart , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examine what mettall is in your selves and actions , men are unwilling to find oare or drosse in themselves ; and we are bidden , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lead witnesses , sentence and judge our selves . to these generals there is a second act , which is called , psalm . . . speake with your heart . you testifie little of the man that you never heard speake . men are frequently to converse with their heart by heart-communing , and soule quaerees ; so you find out the by as and the weight that swaies with the heart , jer. . . neither say they in their heare , let us now feare the lord our god. hos . . . they say not in their heart , that i consider all their wickednesse ▪ there is laying of the consience in its reflect act , and the actions together , hag. . . lay your heart upon your wales . it is that which david saith , psalm . . . i considered , heb. i thoughted my wayes . . there is wandring and estrangement of a man from his own heart , & when he laies his case to heart , he is said to return to his own heart . king. . . if they shall be thinke themselves , heb . if they shall return to their owne heart , or come home to their own heart , in the land of their captivitie and repent , then heare then . men are abroad in their thoughts , and seldom at home with their own heart . but of this act of witnessing of the conscience , it is of moment , to know how & by what medium , or way the conscience doth witnesse to man of his state , that he is a childe of god & in christ , whether god doth witnesse our state and condition to us , by inherent quallifications in us , because we love the brethren , because we have sincere hearts , and ayme in all things to obey god. a●er . . god speaketh by his owne works of sanctification that we are in christ , joh. . . and hereby we know that we know him , because we keepe his commandements . joh. . . we know that we have passed from death to life , because we love the brethren . now as god speaketh and revealeth his glory , god-head , power , and eternitie , by his visible works of creation , so as we may gather by certainty of faith , that god is glorious , wise , omnipotent , eternall , rom. . , , . psal . . , , , . rom. . , , , upon them grounds , when we finde in our soules the works of that spirit that raised the lord from the death , as love to the brethren , because brethren , sincere walking with god , and christs life , gal. . . we may with the certainty of faith , collect that we are the children of god ; and if the knowledge of our state in christ , from the works of sanctification be but conjecturall , and may deceive us , and not a sufficient foundation of sound peace , nor enough to make us unexcusable , that from the sicknesse of inward heart-love which i feele in my owne soule to christ , i can have no divine assurance that i am in christ , and cannot be made inexcusable in not beleeving the spirit dwelleth in me by his acting and working , then we cannot inferre gods infinite wisdome , omnipotencie , and eternity , from his works of creation , and i cannot be inexcusable , if i beleeve not gods wisdome and power from the works of creation ; is not the pertinacie of unbeleefe as damnable , when i beleeve not god acting in his spirit as sanctifying , as when i beleeve not god acting in this first workmanship of creation ? . in all the actings , motions , and walkings of the holy ghost in my soule , in the stirrings of the new birth , when the spirit of jesus maketh a noise with his feet walking , acting , moving in love , joy , peace , long-suffering , gentlenesse , goodnesse , meeknesse , temperance , which are apples and blossomes which grow on the tree of life , gal. . , . it were no sinne to me to sleepe and beleeve these were but imaginary dreames , and phancied notions , if i ware not to beleeve where these are , the soule that findeth them undenyably is in christ . . the saints comforting themselves in their godly , sincere , and blamelesse walking before god in love , knew what they spoke , and what spirit was in them , and that they walked not after the flesh , as men speake and phancie in a night dreame , not knowing whether they be in christ , or not ; these were speeches of waking men , whose wits were in action . psalm . . . lord i have loved thy habitation , and the place where thine honour dwelleth . psal . . . i am a companion of all them that feare thee ; and of them that keepe thy precepts . vers . . o how love i thy law ! it is my meditation all the day . vers . . how sweet are thy words unto my taste ! yea sweeter then honey to my mouth . vers . . thy testimonies have i taken as an heritage for ever : for they are the rejoycing of my heart . vers . . i rejoyce at thy word , as one that findeth 〈◊〉 great spoile : and the church , cant. . . i sate downe under his shaddow , and his fruit was sweet to my taste . ver . . stay me with flagons and comfort mee with apples , for i am sick of love . esay . . with my soule have i desired thee in the night : yea with my spirit within me , i will seeke thee early . and ezekiah looking to his good conscience , saith . ezech. . remember now , o lord , that i have walked before thee in truth and with a perfect heart . so paul , cor . . for our rejoycing is this , the testimony of our conscience , that in simplicitie and godly sincerity , not with fleshly wisdome , but by the grace of god we had our conversation in the world , and more abundantly to you-wards . now if the saints can thus speake with the light and perswasion of faith , before god and men , to their owne solid peace and consolation , then may they be perswaded by these fruits of the spirit , that they are branches growing in the vine christ , else all these speeches are but delusions and phancies ; and they must speake no other thing of themselves as vessels of the grace of god , then hypocrits 〈◊〉 reprobates may say of themselves ? for d. crispe , and also libertines of new england , whose doctrine subverts the faith , say , there can be no marks of saving grace from whence we can draw either comfort or peace , be it universall obedience , st●●rity , love to the brethren , but it may bee in hypocrits , in a jew following the righteousnesse of the law , rom. . . and renouncing christ . surely if works of saving grace speake another thing then hypocrites and devils may have : then first , holy walking is no ground of comfort , and a good conscience hath no more to yeeld david , job , ezechiah , paul , the apostles , and martyrs , when they suffer for christ , and his truth , and are in heavie afflictions and chaines , then it can yeeld to the viledest of men . . a man , a christian shall never finde●ny grounds of certainety of his adoption in any thing , save in the hidden decrees of election , and reprobation , and in some immediate testimony of a spirit , which may be a great doubt to many , who walke as many antinomians doe , according to the flesh . . all their rejoycing in simplicity and godly sincerity , cor. . . is emptie phancies and delusions , for they rejoyce in that in which hypocrites and reprobates may have is deepe a share as they . but that there is also some immediate testimony of the spirit , though never seperated from the fruits of the spirit , i hope to prove elsewhere . the last act of conscience is in relation to the conclusion , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or judgement of all ; from whence flow the acts of approving , or improving ; excusing , or accusing ; condemning , or absolving : from these as the conscience doth well or ill , arise , . joy , called a feast , in which the soule is refreshed , not the phancie . . upon a solid ground , a bottome that cannot sinke , from that which is well done . . consolution , which is a joy in tribulation . . faith , going from what the man doth well , to a generall ; to these that walke according to this rule , peace . . hope , that the lord who hath promised will doe the soule good in the latter end , these foure issue from a good conscience ; from approving and ●●●cusing , but the affections which flow from improving , and ●●cusing , and condemning , are . shame , whence the man 〈◊〉 displeased with what he hath done , this is good when it looketh onely , or most to the sinne , or ill , when most to the punishment . . sadnesse . . distrust , or unbeliefe . . feare . . dispaire . . anger , vexation , or the worme that dyeth not ; it is no wonder that a greater number of troublesome affections ●low from the one , then from the other ; evill is fecound and broody . the . which i proposed is the second circumstance of the text , which draweth in the rest , and it is a conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free of stones or blocks , that neither actively causeth my self nor others to stumble nor passively is under a reatus or guilt before god , called a good conscience , to which is opposite an evill conscience . now the conscience is good , either in regard of integrity ; a cleane , a good , a pure conscience : or secondly in regard of calmenesse and peace ; to this latter is opposed a conscience penally evill or troubled , of which no more the good conscience is either good in judging , or recta , or vera ; the contrary of this , an erring conscience , which i speake of after the other ; or good in a morall quallity . in this meaning the conscience is good , which is first sprinkled with the blood of christ from dead workes , to serve the living god. heb. . . for by christ must the guilty be purged , that there may be no more conscience of sinnes , hebr. . . this is the conscience which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good , tim. ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . purged and washen , hebr. . . in regard the great spot of guiltinesse is taken away , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . cleare , pure , terse , like a christall glasse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hebr. . . good and honest , or beautifull and faire , a good conscience is a comely , resplendent , lovely thing ; and it is a conscience in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , void of stumbling ; there is a conscience that wants feet , and is lame , and halteth ; and is alwaies tripping , stumbling , falling ; to this is opposed a conscience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . let us draw neere with a true heart , with full assurance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being sprinkled in the heart from an evill conscience ; and to this is opposed a polluted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conscience , tit. . . the wisdome of god in creating the world is much , and most seene in creating so rare a peece as the soule , and the most curious peece in the soule is that lumpe of divinitie the conscience , it is the likest to a chip , and 〈◊〉 of god , though it be not a part of the infinite majestie , yet it smelleth more of god then the heavens , the sunne , the starres , or all the glorious things on earth , precious stones , saphires , rubies , or herbes , roses , lilies , that the lord hath made , now wh●n the floure and crown of the whole creation , which is the spirit , is corrupted , it is the fowlest thing that is : when the angel● , the sons of the morning , fell , and their conscience the spirit of the purest and most glorious spirits was polluted with guilt , though infinite grace could have cured this rare peece , yet infinite wisdome , as it were , giving over the cause , and grace and mercie standing aloofe from the misery of angels , a saviour is denyed them , and justice worketh the farther on this noble peece , the conscience of these fallen spirits , to destroy them ; god would not stretch out one finger to repaire their conscience ; but when the conscience of man was polluted , because grace has ever runne in this channell to worke upon free choise and arbitration , to save men , not angels , and of men , these , and these , not others ; therefore the lord fell upon a rarer worke than creation , to redeeme the choisest peece of creation , to wash soules , and to restore consciences to a higher luster and beauty then they had at the first . now what ever god doth no man can doe it for him , an infinite agent cannot worke by a deputie , and among all his works none required more of god , of the artifice of grace , and mercy , wisdome , deepenesse of love , then to wash a polluted conscience , there was more of god required to mend and sodder the jewell , than to make and preserve it . the blood of bulls and goats cannot be spoken of here ; now to make conscience againe fundamentally good , there was need that the most curious art of free grace , should bee set on worke to act a greater miracle on this choisest peece , then ever was before or after ; to make the conscience good , an act of attonement and expiation to satisfie infinite justice must passe , and by shedding of , and sprinkling on the conscience the blood of god ; the conscience onely , and no other way known to men or angels , could be restored . vse . we professe that the morrall washing of the out-side of the cup hath nothing in it of a good conscience ; morrall honestie alone , can no more inherite the kingdome of heaven , then flesh and blood . . a good conscience from justification hath peace and joy . prov. . . a good conscience ; or heb. he that is good in heart is in a continuall feast . it s an allusion to the shew-bread that was set before god alwaies ; or as exod. ● . . bread of faces , that was to be before the lord continually ; called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuall bread ; this hath no fountaine cause , but sense of reconcilliation with god. . a good conscience is a complent intire thing , as our text saith , both toward god and man ; it s not to be a morall man in the duties of the second table , and a seepticke in the duties of the first table , not in some few fundamentals , as parrones for libertie of conscience doe plead , but in the whole revealed will of god ; and therefore the good conscience consisteth in an indivisible point , as they say , the number of foure doth , if you adde one , or take one from it , you vary the essence , and make it three or five , not foure ; so paul taketh in compleatnesse in it , i have all good conscience , either all or none ; and a good conscience toward god and man ; not a conscience for the streets and the church , and not for the house , and not for the dayes hosanna , and not for eternity ; therefore they require an habit to a good conscience , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have exercised my self to have alwaies a good conscience , there is a difference between one song , and the habit of musick , and a step and a way , psal . . . order , ( not my one single step , ) but my steps ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plurall number ; to fall on a good word by hazard , & to salute christ in the by , doth not quit from having an evill conscience ; as one wrong step , or extemporary slip , doth not render a beleever a man of an ill conscience ; the wicked world quarrell with the saints before men , because they cannot live as angels , but the true and latent cause is because they will not live as devils , and goe with them to the the same excesse of ryot . . the formalis rates of all good conscience , as conscience , conscience acteth not on by-respects , but for conscience , rom. . . wherefore yee must be subject not onely for wrath , but also for conscience sake . conscience then doth all by 〈◊〉 , and fayleth by compasse , and considereth the 〈◊〉 not of the clouds , but of the starres which 〈◊〉 regularly ; whereas the evill conscience , levit. . . is said to play the reprobate in gods testimonies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast away , to loath , it is called , jer . . . reprobate mettall which no man would chuse ; there is conscience that walketh contrary to god , levit. ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursu , there is a defect of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from a root that signifieth to meet in the way , or to rafter or plank an house , where board is joyned with board , some will joyn issue with god , as if they had heardned their heart against him , and were nothing afraid to meet him , and joyne battle with him , as if they were good enough and strong enough for god , as one rafter in a house is apt to joyne with another , there bee some froward ones , who wrestle with god. psalm . . . with the froward , with the wrestler who boweth his body , thin wilt wrestle . but a good conscience knoweth god better then so , and is a masse of heavenly light , and therefore joyned with faith unfained . tim. . . and vers . . timothy is exhorted to held faith and a good conscience , as if they failed both in one vessell : if faith sinke , a good conscience cannot swimme ▪ much more might be added of a good conscience , but our care would be to keep conscience , as we would doe a jewell of gre●● price , and as we doe a watch of gold , a meat or straw will interrupt the motion of a watch , it cannot be violently moved ; when grace and the blood of attonement oyleth the wheeles of conscience they move sweetly and equally . some times its secure or dead , or ( which is the extreamity of sleepe , as death is superlative and deepest sleepe ) feared or burnt with a hot iron ; when the man hath sinned god out of the world , first as fooles doe , psal . . . and next out of his owne conscience ▪ and such a conscience in pharoah may awake per intervalla , and goe to bed againe , and be buried at other times ; it can discourse and argue away heretically the ill day & judgment , at other times it will crow furiously , and as unseasonably as the cock , which they say hath much in it of the planet of the sunne , and therefore beginneth to sing when the sunne hath passed his declination , and beginneth to ascend , when men are in deepest sleep . there is a second division of conscience , and it is from the second acts and good disposition of conscience , and that is a tender , or a not tender conscience . the tender conscience is onely choisest of consciences , so ● ames maketh it that which is opposed to an hard heart , the worst conscience that is ; we have some choise examples of a tender conscience , king. . . because thy heart was tender , and thou wast cast downe before the face of the lord : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grow soft is ascribed to oyle , psalm . . . his words were softer then oyle ; it is prov. . . tender and deare ; it is ascribed to young children , or young cattell , it s a conscience that easily yeildeth and rendreth to god ; so in job chap. . who was so tender at the remembrance of gods rising up against him to visit him , that vers . . hee durst not despise the cause of his man-servant , or his maid-servant , when they contended with him , and in david , who when hee but cut off the lap of the mans garment , who sought to cut off his life , yet his heart smot him : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to strike , or kill , or plague , frequent in the booke of e●codus , god shooke every herb of the field . god strook or plagued the first borne ; it is some times to whip or scourge , so as the marke of the stroake remaineth ; after davids striking of the lords anointed , there remained an vibex , an impression and a marke in a soft heart . who ever would ingrosse the name of a tender conscience to themselves , doe challenge the high perfection of david , josiah , job , and of that which is the floure and garland of all godlinesse , and these that are not tender in conscience in some measure ( if any will thinke they have it in the perfection , they see little in their owne heart , ) are deemed prophane , irreligious , and men of bold and daring consciences ; so wee shall , and must yeeld in a question of personall interest , that these are the onely perfectists , and tender consciences who are for tolleration of all religions , and are professed antinomians , arrians , arminians , socinians , and such like . but the ●●●y shall reveale every mans worke what it is . it cannot be denyed but the more tenderness , the more of god , and the more of conscience ; but by tendernesse is meant feare and awsomeness of sinne , so no question , there is some conscience that is made of glasse , and is easily broken , and some of iron and bra●● lay hell on it , let christ say to juda● in his face , he shall betrary his master , and hee hath a devill , yet his conscience doth not crow before day light , to waken him . but give no leave to contend for our righteousness , wee beleeve wee have found a ransome , and yet we hold that tolleration of all religions is not farre from blasphemy , and therefore to any way to monopolize the tytle of tender consciences to themselves , as a characteristical note to difference them from presbyterians , & such as dare not , out of the feare of god , and reverence to their owne conscience , in this point awing them , but judge liberty of conscience fleshie liberty , in that title , seem to hold forth no tenderness of conscience at all , except they allow us to share with them in the name of tender consciences . which name i durst no more take then to call my selfe a perfectist , or holier then my brethren , whereas its more congruous to thinke and call our selves , the chiefe of sinners . to bee bold with the scriptures , and to dispence with new dreames touching god , christ and the mysteries of the gospel , in all heresies and blasphemies that they may be tollerated , is boldnesse of conscience . . pertinacie after conviction , and then to say , wee cannot come up to the rule , when the truth is , we will not come up to the rule , is no tenderness . . a tender conscience feareth an oath , and dare not say , every man may sweare a covenant with god in his owne sense , yes , it s a jesuites conscience . . to carry on a designe under pretence of religion , with lyes , breaking of oathes , treaties , promises , is a farre other thing then tenderness . . how antinomians , who deny that the regenerate have any conscience of sinne , or that they are to confess , or bee grieved in conscience , for incests , adulteries , murthers , rapes , oppressions , or the like , or can crowd in under the lap of this veil of tender conscences , is more then the truely godly can see . . to condemn all the godly in the three kingdomes , and the churches of new england , as not tender consciences , because they professe that liberty of conscience is atheisticall licentiousnesse , seemeth to be a harder measure then these godly persons deserve , who out of some tendernesse of conscience dare not but condemne liberty of sinning against the duties of this table ; and therefore , if tolleration of all false wayes intitle men to tender consciences , because it is the opinion of same 〈◊〉 men , why should not these who are also godly and our ●● conscience hold the contrary opinion , be also called 〈◊〉 consciences ? and if this be , we shall not know who they are , who are to be tearmed tender consciences , who not . but i had rather speake a little of a scrupulous consciences ; the scripture saith , the heart of josiah was tender , but that , he wept at the reading of the law , sure it was not scrupulositie , which is alwayes a fault and disease of the conscience , as when the conscience doubts and feares for triffles , where there is no grave and weightie cause . the place sam. . . in which abigal so speaketh to david , is not to be expounded of a scrupulous , but of a justly greived conscience . this shall be no greife unto thee , nor offence of heart unto my lord , either tha● thou hast sh●d bloud causelesse , or that thou hast avenged thy selfe . heb. it shall not be staggering , or stumbling to thy heart , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to offend , stumble , fall , to remove out of the place . isa . . . r●● . abraham reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have made others to stumble , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nah. . . knees smite one against another : the one knee , in affrighted men , offendeth the other , and makes the other to stumble or fall . so in a trembling conscience , sin maketh the conscience to go out of the way , and fall ; as one knee trembling , maketh another knee in a race to fall . abigal disswadeth david from s●edding innocent bloud , or avenging himselfe on nabal , because so to doe should be no griefe of conscience . it s a litote . it shall be a feast and a rejoycing of conscience , that thou hast not sinned against god. and this is to bee considered , that a greived conscience , travelling with remorse , is 〈◊〉 so farre tender , that it either absteineth , if the sinne be to be committed , or it grieveth , if it be committed , and in the truely godly fo●●citeth for reconciliation . a doubting conscience is ignorant of the thing done or to be done , and inclimeth to neither ●●des . but a scrupulous conscience inclineth to the one side , but with doubting and a trouble of minde ; as the traveller walketh , but with some pain , as if there were a little stone in his 〈◊〉 . 〈…〉 moral . l. . c. . ● . mald●rus in . 〈…〉 . ● . amesius de conscient . l. . c. . the causes of a scrupulous consciences are , gods wish and 〈◊〉 permission . . sathans working and acting on a cold , 〈◊〉 ●ad bodily complexion . . ignorance . we●●nesse of judgements . immoderates feare troubling reason . . inconstancie of the minde . . and withall some tendernesse . gregori●● said , ●●narum conscientiarum est ibi culpam agnoscere , ubi culp● non est . it is one of the most godly errors , and a sinne that smalleth of grace . papists , miserable comforters , say , a speciall way 〈◊〉 be delivered , is to sub●●● your selfe to a superiours blind command . they say , a priest was freed of his scruple , when he obeyed bernards bare word , and trusted in it ; hearing that , v●● et mea fide confisus sacrifica , goe and upon my faith sacrifice confidently . it were good to use heavenly violence against scruples phantasie will cast in , i should not pray , because god hath decree● whither i pray , or pray not , the thing i suit , shall never be , 〈◊〉 it s good to turne away the mind from threatnings ; he tempted providence , who having a weake head , will walke upon the house top . in rovings and grinding of a ●●morous mind , unbeliefe will breake one linke of gods chaine , and that broken must breake another , and that a third , till the saith of eternall election be broken . as in a wall of foure squared stones not well cemented , loose and breake out one stone , that will breake another and that other loose a third , till the whole wall must fall : weaknesse can spin out threed after threed , one doubt after another , till the poore soule be taken off the gospel-foundation of consolation . chap. ii. conscience under synods , and how ; and , that the conscience cannot have absolute libertie in matters of religion . the conscience is a tender peice , and either the best friend next to the physitian who can whol broken consciences , or the saddest enemie : if sick , it is like an aking tooth , the more you touch it , the more it paines you . the conscience of its owne nature , is a knowing power of the practicall understanding , a● therefore no ilicite acts of the foule can be compelled , nei●●er can conscience act being muzled and forced ; but this 〈…〉 but that men and devills in their conscience 〈…〉 beleeve many things in some 〈◊〉 against their will 〈…〉 out of the naturall efficacie of conscience cannot 〈◊〉 , but ●ee must beleeve that there is a god , yet where there is a trembling , there must be some reluctancie in the will and affections . juda● must beleeve his damnation was approuching , when he hanged himselfe , but against his heart . the balgick ar●i●ia●s , who contend for libertie of conscience in all wayes , apol. . 〈…〉 . 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 . 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. . 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. . . 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 , let us inquire if it be true libertie . . they require a full libertie to every man without scruple or feare of danger , 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 , for that is lycense , and hereticall lycense : a point controverted any may question : and these , that act. . 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. 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 . there is nothing that the scripture hath left simple , and in it selfe controversall . act●● primo the scripture hath determined of all things conteined in it , whether fundamentals or not fundamentals ; onely in regard of our dulnesse and sinfull blindnesse some things are controverted , and therefore the church may determine from light of the word some thing that was a controversie to the fathers ignorant of the originall tongues which is now no controversie . yea the fallible church may determine infallible points . this is a principle that libertines proceed upon , that men who are not infallible may erre , and therefore can hold forth to others no infallible truth . which is most false , for prophets and apostles , nathan , samuel , david , peter being deserted of the immediately inspiring spirit did erre as well as the church and pastors now deserted of the ordinary spins can and doe erre . for ●●ll men , prophets and apostles are 〈◊〉 rom. . yet they may and doe carrie infallible truth to others 〈◊〉 blind man may hold a candle to others . . by this reason pastors can preach nothing certaine in fundamentals , though faith come by hearing , and faith is of a certaine and determinate fixed truth of god , more permanent than heaven or earth ; why , because by this reason pastors in preaching fundamentals are not infallible . . 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. . . chap. . , , . , . , . which written covenant was not scripture ; and act. . 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 , 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 ; 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 . 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 , or to impose silence upon others , who , cannot in conscience acquiesce to what they command . answ . there is some-thing true in this ; there is a two-fold judgement , one saving , and christian common to all by which both shepheard and sheep beleeve ; and its true of this , that the sheepe are no more to stand to the judgement of shepheards , th●● the shepheards to the judgement of the sheepe in point of christian beleeving , which ( sure ) is common to both shepheard and sheepe : for the alone authoritie of god speaking in his word . and so the doctor beleeves not as a doctor but as a christian . but secondly , there is another judgement that is ministeriall , officiall , and authoritative , and this is terminated not on christian beleeving , but supposeth a ministeriall beleeving ; that what the shepheard teacheth others god revealed to him first , and is put forth in a ministeriall and officiall judging either in synods , or in publick pastorall sermons and authoritative , but ministeriall publishing the will and mind of christ . mal. . . they shall seeke the law from his mouth . heb. . . . that way the people depends upon the ministeriall judgement of synods and pastors : but it s most false that pastors depends on their ministeriall judgement who are sheepe , and that there is a like and equall power in shepheards and sheepe , and its false , that though the church beleeves she erres not , and doth not erre , yet the church may not command and in synods ministerially and with all authoritie rebuke , such a pervert soules . act. . . and that doctors may not as the heraulds and ministers of christ rebuke men sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be sound in the faith , tit. . . 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 , . tim. . , . tim. . . stop their mouthes , tit. . . and authoritatively enjoyne them silence . act. . , , , . act. . . though they cannot by reason of an erroneous conscience or a conscience burnt with an hot iron acquiesce to the determination of a synod ; yea though they bee unruly , vaine talkers and deceivers , they must be commanded to bee silent . nor must the church and angels of the church of thyatira , ephesus , or pergamus suffer jezabell to seduce , not ●avening wolves to devoure the flock , nor their word to eate as a ca●ker ; for this judgement authoritative as it is in the head of the church ( christ ) as in the fountaine and onely law-giver , so it is ministerially onely and by way of office in the elders , as the will and mind of the king is in the inferiour judge , the ambassadour or herauld , not in the people . and the people are obleiged to obey those that are over them in the lord , who watch for their soules , as those who must give an account . but there is no ground to say the shepheards are obleiged to stand to and obey the ministeriall and officiall judgement of the people : and of this it is said , he that heareth you ( ministers of the gospel , not the people ) heareth me , he that dispiseth you dispiseth mee . and this is more then a priviledge of order and honor , which one christian hath above another in regard of eminencie of graces , gifts , and of wisdome , experience , and age , it is a priviledge of office to speake in the name of the lord , and yet it is inferiour to a priviledge of law , because the lord onely imposeth lawes upon the conscience , for it is a middle judgement lesse then legislative , supreme and absolute over the conscience , this is in none save onely in the king and head of the church , and is royall and princely ; yet is it more ( i say not more excellent , it not being saving of it selfe as in beleevers ) than a priviledge of meere honour and order , for though it lay no more bands on the conscience to obtain faith because it is holden forth by men , it having no influence on the conscience because of men , whose word is not the formall object of faith , yet hath it an officiall authoritie from pastours ( which is not meerely titularie ) so as they may ministerially and officially command obedience to their judgement as far as it agrees with the mind of christ , no farther : and when it is disobeyed may inflict censures , which private christians cannot doe , and putteth these who disobey under another guiltinesse , then if private christians did speake the same word , to wit not onely in a case of disobedience to the second command , but in a state of disobedience to the fift command formally , as not honouring father and mother where as to disobey that same word by way of counsel in the mouth of a brother , though it be the breach of the fift command also , yet not in such a manner as when we refuse to heare the messenger of the lord of hoasts ; and his judgement as a messenger of god is publique and bindes as publike to highest obedience to the fift command , but as it is a judgement of faith common to the doctor with other christians , it bindes as the minde of god holding faith in the second commandment what wee are to believe . armmians . the word of god is sufficient for the deciding of controversies , 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. ● 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 , shall free all one and consequently all churches from obedience to that which peter commands . pet. . . 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 . and paul acts . 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. . v. , , , , , . &c. compared with nehe. c. . v. . 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 . and of other heathen kings as daniell . . . ezra . . , . c. . , , , . &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 . . 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 pet. . . 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. . , , . &c. rom. . , thes . . , , . and other scriptures as reve. . , , . v. , , , , , , , . now that it is not sufficient that they be put to subscribe a confession of faith in onely scripture words is cleare , . 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. . . 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. . . 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 , no man after he hath received a decree of a synod is longer oblieged to it , nor upon any other condition , but in so farre and so long as he judgeth in his conscience that it is true . answ . this is meere scepticisme , and to make the conscience whether erroneous , or not erroneous to be a bible and a rule of faith . for though the erroneous conscience say , it is service to god to kill the innocent apostles john . . yet the sixt commandement lyes upon these murtherers with equall strength , thou shalt not kill , otherwise they are nor guilty of murther . for if a synod decree to kill peter and john , because they preach that the son of mary is the messiah , is bloody persecution : then so soone as scribes and pharisees in their erroneous conscience ( for libertimes make exceptions of no consciences , an erroneous more than another , nor erring in fundamentals more than of another ) shall judge it service to god to kill the apostles they are loosed from the sixt commandement and no longer oblieged to this ( thou shalt not murther . ) so the authour of the tractate called armini . where mens scope is any way to remove controversies , there is there no care or little at all of the trueth of god , and where the externall peace of the common-wealth is heeded precisely , there peace of conscience is of none or of little value , the truth is not there perswaded , but crushed . ans . the learned and renowned professors of leiden answer the end of synods is not by any means good or bad to remove controversies but to burie them by the power of the word . . onely externall peace separated from truth should not be intended , but conjoyned with truth and peace of conscience . . 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. . 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 . there arose many that said we must keep the law of ceremonies , but the end of synods is to doe what may actu prime , remoove controversies and silence hereticks by clearing scripture , and truth , but the end is not to remove obstinacy that is not the scope of synods nor of preaching , nor of the scriptures , but of all these are in the event as god blesseth them and concurreth with them : the end of synods is not to oppresse or deprive ministers , the end of despised and obstinately refused truth is such . armini . synods should not ayme at setting up their own authoritie which in matters of faith is none at all , such decisions are the heart of poperie , and makes all religion without synods to be uncertain . ans . synods should take care that no man despise their authority , as timothie is exhorted by paul but their authoritie in matters of faith is conditionall , and so not nul . . 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 . . 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. . , , . . tim. . , as well as synods , and libertines in their conscience know protestant synods lord over the faith of none as if they took to themselves in fallibilitie as popish synods doe . armini . since synods may erre , how then place they religion in securitie ? ans . no otherwise then doctors and pastors doe place religion in security , by teaching truth and refuting errors and yet they may erre . obj. but pastours oblidge not men to receive what they say , under paine of censures , as synods doe . answ . vnder paine of divine if not ecclesiasticall punishment , and the one is that way as binding to the conscience as the other , yea more , for it is a greater obligation for pastours to subject men to divine wrath , if they receive not what they preach , then for synods to binde them onely to ecclesiasticall censurers and yet none can say that pastours exercise tyrannie over the conscience : for the former , ergo neither can synods justly he deemed lords over the conscience for the latter . armin. very often fewer , and provinciall synods doe 〈◊〉 mine more soundly then many and occuminical synods . answ . that is by accident ; one machaiah saw more that foure hundred prophets of baal . but this objection is against the saftie that is in a multitude of counsellers and in the 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 , otherwise it s an implicite faith . answ . that any man should duely , and as he ought beleeve , and receive the decision of a synod , it must be both true , and 〈◊〉 must believe and know that it is true , but that it may oblidge him and doth oblidge him , whether his conscience be erroneous or no , is as true , for then this commandement ( thou shalt not kill ) ( honour thy father and thy mother ) should lay no 〈◊〉 on a man that believes it is service to god to kill the apost●● , as joh. . 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 . 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 , 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 ; now because all these senses are fallible , and we see familists put one sense on fundamentals , papists another sense , and all private men may doe the like , it is not possible that any man can be rooted in any faith at all by this way , for all senses are fallible , & though the scripture giveth clear & evident senses yet such is the hereticall dulnesse of men , that reject these infallible senses as false ; and those others that by their own confession are fallible and so can neither be established by the word , nor by the interpretations of men , though senses of scripture rendered by synods be fallible in the way they come to us , because men delivering them may erre , yet being agreeable to the word , they are in themselves infallible . and so the old and new testament in the way they come to us may be fallible , because printers are not prophets but may miscarry and dreame ; but it followeth not they are not the infallible word of life in themselves , when the spirit witnesseth to us that god , divinitie , transforming glory are in these books : as a spouse knoweth the hand-writstill , lovelinesse of a letter from her husband to be certainly no counterfeit but true , though the bearer be a rogue and can deceive . secondly , this answer still supposeth that synods do give senses contrary to the word of god , and so we grant they are not onely fallible but false and erroneous ; and are to be examined of new again in that case ; but we hold , when lawfull synods convened in the name of christ doe determine according to the word of god they are to be heard as ambassadours who in christs stead teach us , and what is once true and ratified in synods in this manner is ever true and ratified as the reverend professours say and never subject to any further examination , and new discussion , 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. . . and call in question all fundamentalls that are determined that are cleared in former synods , but it follows not but these truths are still in themselves fixed and unmovable as the pole-star , though evil men bring them under a new synodicall examination as familists doe now raze the foundations of christianitie , yet daniel and christ are innocent though wicked men accuse them judicially as deceivers : nor is it enough that libertines say it may be the word of god and the infallible word of god which the synod determineth , but it is not so to us , we are to believe it with a reserve , because we cannot know it so to be . but i answer this concludes not onely against a synodicall determination , but against all scripture , and all propheticall and apostolicall determinations in the scripture , for that there is one god not three as the treithits dreame , is believed by some to be false , by others to be true . yet undenyably it is in it self , true that there is but one god , nor is it therefore to be believed with a reserve , because the synod hath so determined according to the word of god : and this were some answer if we should teach that men should believe , because so saith a synod . but all the mysterie is , though a synod should determine a truth an hundred times according to the word , yet if the conscience say it is no truth , the determination of a synod doth not obliedge at all ( say libertines ) because the conscience according to the minde of libertines is the nearest obleidging rule , but any thing obleidgeth not to obedience and faith as it appears either true or good to our conscience , for to kill the apostles appears lawfull , to commit adulterie and murther appeareth good to many , yet are not men obleidged to kill the apostles , or to commit adulterie . armini . if a thing be determined out of the word of god by a synod , then was that thing before determined in the word of god , and yet that must be examined in a synod which is supposed to be decyded in the word , what need is there of a synodicall examination of that which is supposed to be lyable to no errour , for so must the word of god be examined . answ . what the bereans heard the apostle paul preach act. . , . was the verie gospel determined in the scriptures of the prophets , what then needed they try the gospel or examine what is infallible in private among themselves more then in publick synods ? this argument is against the apostles rule , try all things , and try the spirits whether they be of god or not , for sure these rules warranted them to examine paul , peter and johns doctrine and spirits and finding them to be truths decyded in the word to receive them , therefore after there is a scripturall decision it doth not follow that there should not be a declarative or ministeriall decision by synods and by pastours preaching the gospel . for this doth close subvert all ministery and preaching , and all trying of the spirits , nor is it hence concluded that we examine the word of god , as if it could be false , but that we are both in private and in publicke to examine and try whether that which is proposed to us as the word of god be the word of god or no : but wee examine and suspect the credit of men , who may and can lye . secondly , but this supposeth that what ever is brought under a synodicall discussion is false or at least fallible , which is a most false principle of libertines , and that nothing which is the word of god should fall under a synodicall discussion , to be tryed which is true : thus farre the word of god as it is the word of god is not to be tried , nor determined but in reference to messengers who are but sinfull men and can deceive , and to our dulnesse and sinfull ignorance , there is need that a ministerie and synods help us with declarative and misteriall declarations untill we be where they shall not need a temple . and what libertines say , the same said anabaptists , so 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. 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. . god keeps ever that order in his church of some to teach and some to be taught , of some to obey and some to be over others in the lord : that before lawes bee made that concerne the conscience , there should be a reference of all made to the people , and they acquainted with reasons from the word of god before a decision : we shall not condemn , but it is nothing against us . armini . these that come to synods ought to be ingaged to be church , or to no confession . but every way free . answ . then such as convened in a synod in the church of pergamus and thyatira should not be principled in the faith of christ and his truth against the deeds of the nicolaitanes , with whom fornication went for a thing indifferent , or against such as hold the doctrine of balaam or jezabel , they must all come as indifferent to absolve as to condemn the nicholaitanes , and the false prophetesse jezabel . but paul and barnabus came to the councell of jerusalem as members thereof , being fore engaged to condemn circumcision as not necessary to salvation , and had preached against such a necessitie and yet were not byassed voters in the assembly and by this reason if fundamentals be to be established in a synod , and the contrary errours to be refuted , when doctours come to a synod they must leave faith and soundnesse of faith at home , and come to the synod with purpose to buy and bargain there for a new faith . and let all men come thither as scepticks and nullifidians , and goe so also away believing with a reserve , that that the synod hath determined , may be a lie . but as arminians take true libertie of free-will to be an absolute power to doe ill or well , stand or fall eternally , so they judge that libertie of prophecying is a liberty to teach , and believe indifferently either lies or truth , heresies or sound doctrine , whereas libertie to doe ill in any sense is licentiousnesse , not libertie . armini . the question is not , whether a man when he judges right can erre , for who can affirme that but whither either a man or a church who judgeth rightly according to the word of god , have any law or power to command and injoyn others to receive and believe , what they have rightly judged , and that without controversie , for no man is obleidged to receive and beleive a truth , which a synod unanimously or for the most part , hath truely judged , because the synod hath so judged , or sayth so . answ . but libertines make such a question , for they affirm that a synod doth never judge so rightly , but we must believe what they judge with a reserve , and so that what they determine is false , or may the next day be false . secondly , we conceive that god hath given to some one single pastour , and farre more to a synod of pastours and doctors a power to rebuke , teach , exhort with all authoritie . tim. . . to charge tit. . . them before the lord. . tim. . . to lay on burdens and decrees act. . . c. . . 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 , it is in vaine said , try all things , of a synod may impose : for either the tryall relates to a particular judgement to be made , and that judgement to a practice to be confirmed , or not , if not , as good not try , if i try onely for tryals sake , 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 ? for if i approve it , the imposition is needlesse , if i reject 't is fruitlesse . answ . . there is no doubt , but trying all things thess . . 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 . or john. joh. . . for prophets and apostles impose scripture as paul did act. . 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 . . 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 . the last part of the argument if i reject the imposing command of a synod , it is fruitlesse , is a poore one like the wit of the authour . for if i reject these imposing commands , when just and lawfull they are fruitlesse to me , and the favour of death as the despised gospel is : but not simply fruitlesse on gods part , is the argument supposeth , except the authour with arminians dreame that god intendeth obedience in all lawfull ordinances , but he cometh short of his end in the reprobate . but ordinances are not fruitlesse to god , for they prosper ever in the errand they are sent for esay . . . cor. . . . if they render men unexcusable , they are not fruitlesse , for they cleare the justice of god. . 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 . . 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 . . in vaine ( saith he ) did the bereans try the apostles doctrine , and unduelie were they commended , if that doctrine were imposed upon them . answer . it follows onely in vaine did the bereans try pauls doctrine , if paul tooke gods roome and commanded the bereans to receive his gospel hand over head , whether it was agreeable to the scriptures or no : the ignorance of the nature of protestant synods and of popish synods begetteth many ignorant and foolish objections in libertines . it is true papists say , their synods but impose ministerially upon men , not as lords of mens faith , but they take away what they give . for . they will have none to examine and try the decrees of their synods , which we leave to all . . though they say they propose nothing in synods , but what is agreeable to the word of god , yet wil they be the sole , & only infallible judges of what is the word of god , what not , what is scripture , what is the word of god in the breast of the church , and they must be the onely infallible expositors of the word of god , and what is agreeable to the word of god ( or which is all one to mens traditions ) what not , and so they by consequence make themselves lords over mens faith . which the apostle paul would not doe for he said not to the bereans , when you have tryed , whither my doctrine be agreeable to the scripture , or no , yet i and the apostles are the onely sole infallible judges both of our own doctrine , and of all your tryings , and you have not so much as a private judgement left to you . chap. iii. the church may complain of hereticks . the same authour argueth against the churches instigating of the magistrate against men for matters of conscience . ministers are not armed with force and it is not fit they should saevire per alios stirre up the magistrate against others , the magistrate is the minister of god properly for wrath . but it is fit for ministers to say as christ , i came not to destroy but to save alive . answ . the authour saith the question is not of transmitting of such things to the magistrate as belong to manners , but to conscience , as if an heretick failed against no manners . yet all his arguments prove that ministers should not complaine to the magistrate of ill manners and the scandalous conversation of any , and this he instanceth from the example of christ , who joh. . would not accuse a woman of adulterie . . the magistrate is as properly the minister of god for good , for the praise of well-doing , as the minister of god for wrath , and if the church should tell the magistrate his dutie , as watchmen should doe to all under their care ezek. . , , , . magistrate or other , if the magistrate spare the life of a murtherer , the watchmen are unfaithfull , if they complaine not openly and tell the magistrate he does not his dutie , and upon the same ground , if the magistrate must coerce with the sword seducing wolves and jezabels , the pastours ought to admonish him . and its atheisticall to say the magistrate is conscious of sins against manners , and of his dutie and obligation he needs no instigation . because no magistrate be he an achab or a david , but he needs be quickened to his dutie , and will send a murtherer away , and a bloody joab whom god will have not to live , and should the prophets be called instigatores , and savientes per alios , such as destroy mens lives when they tell the magistrate he is a murtherer and guilty of innocent blood , if he suffer the bloody man to live ? or should this be called tale-telling , and the pastor thrusting of himself into a more disaffecting office to be a tale-teller an apparitour or summoner of men to the civill magistrates court , he made such a poor man be fined and wife and children be starved because he is not of his opinion . what would this authour give an atheist leave to say ? but so s●ander free preaching or free synodicall complaining to the magistrate ? such a man of our charge is damned by his own conscience and devours the flock , as arrius and manes did , such a one is a bloody murtherer , a sorcerer , the magistrate bears the sword to execute vengeance on evill doers , and yet suffer known murtherers to live and be gray-haird , are ministers , who are to warn fathers , teachers , masters , judges , kings jer. . . nations , and kingdomes of their dutie , thrusters of themselves into a disaffecting office , and apparitours and summoners of men before civil courts , because they warne the magistrate of his dutie ? is this obtruding into another office to give warning to all to be free of the blood of all men ? this is like the speech of a wicked king amaziah chro. . . to the prophet who rebuked him , for seeking after the gods of the nations . art thou made of the kings counsell ? forbear , why shouldest thou be smitten ? i therefore summon this authour to compeer before the judge of the world , and give an accompt of this doctrine , for he speaks it against the faithfull servants of god of the church of scotland , who complained to the king of idolatrous seducers and semminary priests and jesuits , of bloody murtherers , of grinders of the faces of the poore and in●orrigible scandalous offenders ; whose wretched example was a shame to the gospel and brought guilt upon the land , that he might use the sword against such evill doers ? and should ministers be apparitours and tale-tellers either against such as deserve capitall punishment for sins against the second table as well as against the first table ? woe will be to him that calls good evill , and evill good . is the necessary duty of the calling of a watchman to warne the magistrate of his bloodie omissions , ( for so the lord calls it esay . . , . esay . , , , . prov. ● . . prov. . . and exhorts to it ) an over-doing ? and a tale-bearing ? he cites also the example ( p. . . ) of christ who would not accuse the woman taken in adulterie . what doth this prove ? ergo christ would not have faithfull pastors to complaine both to god , and to preach against rulers who punish not uncorrigible adulterers ? christ would not accuse her , he would not judge her . ergo the judges under the new testament who accuse , judge and condemn adulterers , are not followers of christ ? what can an anabaptist alleadge more to prove there ought to be no magistrates under the new testament ? adulterers must be tollerated : a minister should not preach that the magistrate sins in not punishing the adulterer . christ complained not of pilates mixing the galileans blood with their sacrifice to caesar , should therefore ministers not complaine though the christian magistrate suffer such blood-shed ? of the same kinde is that wrangling , prudent fathers encourage not their children to informe of one anothers faults , because it doth not nourish love . what then ? ergo ministers should complaine to the godly magistrate of no omissions at all ? i think by this divinitie , if one brother know his brother to kill his brother , he should neither informe father nor magistrate that the murtherer may be rebuked by the father or corrected by the judge , because that may hinder love , but let this wrangler answer , whither it be more reall love to the murtherers soul to informe against him , and more glory to god , more peace to the familie ; or to be silent and let his brother run to hell , and wrath lye upon the whole land ? it is but a losse of time to refute such weak foolerie against naturall reason , far more contrary to sound divinitie , for if pastors informe against evil doers out of desire of revenge , malice or hatred , they ought not upon these grounds to rebuke any sins at all , and we condemn the doing of good duties upon evill motives and principles . chap iiii. the state of the question of compulsion of conscience , and tolleration . the question touching libertie of conscience was never by us , nor any man , save libertines , themselves and ignorant anabaptists both of old and late moved concerning internall libertie remaining within the soule , as libertie to think , understand , judge , conclude , whither the magistrate can force men , with the sword to opinions , and cudgell them out of some into other contrary judgements , in the matters of god , for the magistrate cannot take on him , yea nor the church under the paine of censures compell any to think well of christ , or ill or antichrist . yet most of the senslesse arguments of the times are drawn from the immediate subjection of the conscience to god , from the nature of conscience , religion , faith , fear , and the elicit acts of the soul which cannot be compelled , yea in this meaning , we think god can neither offer violence , to minde , understanding , will or affections of love , fear , joy , because all these clicit acts cannot slow from any principle , but the internall and vitall inclinations of the soul , though the devils be said to beleeve against their will , yet not against the inclination of the understanding or desiring facultie . all the question is concerning the imperated acts and these externall , that is not touching opinions and acts of the minde , but that which is visible and audible in these opinions , to wit , the speaking , professed holding of them , publishing , teaching , printing , and known and externall perswading of others to be of our minde . so that the question will come to this whither the magistrates sword be to regulate our words that concerns our neighbour , as that we lie not , we forsweare not , to the hurt of the life and credit of our neighbour , that we slander not , raile upon no man , farre lesse against the prince and ruler of the people , but whether the words we utter or publish of god though never such blasphemies , and lies , because they come from the conscience ( as if truths or words we speak for or against our neighbour did not slow from a conscience either good or ill ) be above or beyond all swords or coercive power of men . it is clear the question must be thus stated , for all the lawes of the old testament ( which we hold in their morall equitie to be perpetuall ) that are touching blasphemies , heresies , solicitation to worship false gods and the breach of which the godly magistrate was to punish , command or forbid onely such things as may be proved by two or three witnesses , and which husband and wife are not to conceale , and from which all israel must abstain for fear of the like punishment . deut. ● . , , , . deut. . , . levit. . , , , , . but opinions in the minde , acts of the understanding , can never be proved by witnesses and such as neither magistrate nor church can censure . then we referre to all the godly , if libertines and anabaptists deal brotherly in affirming that presbiterians , persecute them , because out of tendernesse of conscience , they cannot come up to the light and judgement of their brethren in all opinions . . there is a tolleration pollitick and civil and spirituall or ecclesiastick shame and fear in punishing heresies either by the judge or the church , whither in civil or ecclesiasticall censures , rebukes , excommunication is an evil of punishment in both , as is evident , if we compare judg. . . where it is said , there was no magistrate in the land that might put them so shame in any thing . deut. . . with these places that speaketh of spirituall censures , in the feare and shame of them as . . tim. . . receive not an accusation against an elder , but before two or three witnesses , then an elder that is scandalous may incur shame of being accused , and mat . . let him be to thee as a heathen and a publicane tim. . . them that sinne , rebuke before all , that others also may fear . so the avoiding of idolaters , and hereticks . cor. . . tit. . . ● , joh. . gal. . . brings publicke shame on them . thesse . . then looke what forcing power the shame the magistrates can put hereticks to , and what compulsory 〈◊〉 it hath on the conscience and so should not be inflicted on men for their conscience and holding of heresies , as libertines say , the same compulsorie power hath concionall rebukes of pastors or private christians , and of admonition , excommunication or the avoiding of the societie of false teachers either by the whole church or by private christians , and the arguments proving the magistrate cannot punish for conscience in his politick spheare , doe also prove that hereticks should be rebuked sharply that they may be sound in the faith , contrary to tit. . . and that we should neither admonish them nor avoid their company which is absurd ; so they be more ingenious libertines who free false teachers and hereticks from both civil and ecclesiasticall censures , than these who free them from civil and subject them to ecclesiasticall censures , for ecclesiasticall compulsion hath no more influence on the conscience by way of teaching then politick or civil , and the arguments taken from the nature of conscience is as strong to prove that the church of pergam●● , ephesus , thyatira should suffer lyars , false apostles and seducers , such as hold the doctrine of balaam and jezabel the deceiving prophetesse , who teach and professe according to their erroneous conscience contrary to rev. . , , , . as that the godly prince should suffer them : nor can it be said that church-censures are spirituall punishments and so work on the spirit , and have instructing , rebuking and exhorting going before , but the sword is a bodily punishment , and hath not instructing going before . for i answer though these two punishments differ , yet they agree that formally both are alike compulsory of the conscience , and neither of them act upon the spirit by teaching and instructing as the word doth , so as excommunication of a heretick should have instructing and convincing going before , so should also the magistrate presuppose , before he strike with the sword , that the false teacher hath been instructed and convinced , and so he doth formally punish him with the sword , for his pertinacious perverting of souls . . nor can it be replyed that men should not be punished for either opinions , or for holding opinions that slow from meer conscience , when they publish preach and print them from no principle , but meer conscience , not for gain or a morsell of bread , or for preferment in the state or armie . to this i answer , lay aside opinions and answer me this , how the judges that are for libertie of conscience are not to punish some words except they would be guilty of persecution , to wit , such as these , the trinitie is but a fiction , christ is no more god then another holy man. yea , christ was but an impostor , and yet they punish words and deeds of the same kinde that come from meere conscience . the answer must be , the former words are from meere conscience and the publishers thereof will swear they hold them as the meere inforcing light and judgement of their conscience ; but these other words and deeds which the magistrate censures , are not from meere conscience . but i beleeve these that acted in the late controverted parliament and by vertue thereof , yea and many godly men of them that are punished by the judges and many of the godly that fled for fear act from meere conscience , and will sweare they did so act according to their sworn covenant , and to prevent a new warre : and that they did it neither for gain , nor for preferment in state or armie . and if it were referred to the consciences of most of the armie why they disbanded not when the parliament commanded them , but doe by their practices treat a warre to themselves and the land ( a judgement of god of all others the saddest ) when they have none to fight against but shadows and enemies of straw and hay ; i judge they would swear that they judged the charge of the houses against their conscience , and unjust , and that they hold up warres out of meere conscience , and to vindicate the oppressed subjects and for preventing of a new warre , and not for gaine or preferment . so the question is not yet answered ; why some externall actions of words and deeds comming from meere conscience without any carnall pretext , as they will swear cannot be punished , but violence must be done to conscience , so the men persecuted , and others that doe the like and speak the like from no principle but pure conscience , without any carnall pretext , as they will sweare , are punished and yet neither violence is done to conscience nor the men persecuted , for acting according to conscience and a sworn covenant . but they justly punished : if acting from meere conscience be the formall cause why men are not to be punished , it should hold in all such acts . . they seeme to me sick in the braine , who hold that it is an act of love and charity in the magistrate to restrain 〈◊〉 , socinianisme &c. and to discountenance such seducers , and yet bring arguments against all externall 〈◊〉 in matters of religion or compulsion in generall : a discou●●●nancing and a keeping of men from places , dignities , offices is the highest compulsion of penaltie you can devise . what arguments fight against any compulsion of the magistrate positive or negative doth fight against all . if it be lawfull for the magistrate , as for all other men , to doe all hee can for the truth as some say , and the magistrates invitations , recommendation , exemplarie profession , generall tuition , excluding coercing , are all nothing but words , these agree to all christians as christians and are nothing peculiar to the magistrate , the magistrate as a magistrate cannot request , he must command as a magistrate , and all his commands if disobeyed , are in order to the sword . . the question is not whether religion can be inforced upon men by the magistrate by the dint and violence of the sword , or onely perswaded by the power of the word , wee hold with lactantius that religion cannot be compelled , nor can mercie and justice and love to our neighbour commanded in the second table be more compelled then faith in christ . hence give me leave to prove two things . . that religion and faith cannot be forced on men . . that this is a vain consequence ; religion cannot be forced but must be perswaded by the word and spirit , ergo the magistrate can use no coercive power in punishing hereticks and false teachers . for the first , we lay hold on all the arguments that prove the word preached to be the onely means of converting the soule , begetting of faith and that carnall weapons are not able , yea nor were they ever appointed of god , to doing down strong holds , nor can they make a willing people : and lactantius said well , what is left to us , if anothers lust 〈◊〉 th●t by force , which we must doe willingly ? and that of tertullian . it is of the law or right of man and of his natural power what every man worships , what he thinks he should worship , nor doth the religion of one either doe good or doe evill to another man , nor is it religion to compell religion , which ought to be received by w●ll not by force : since sacrifices ( of worship ) are required of a willing minde . in which i observe . . tertullian speaks not of the true christian religion which is now in question : but of religion in generall as it is comprehensive of both true and false religion . because he speakes of that religion which by the law of nature a man chooseth , and is humani juris & naturalis potestatis : but it is not of the law of man or naturall power , nor in flesh and bloods power to chuse the true christian religion , that election is supernaturall saith tertullian there and else where often , as also the scripture joh. . . math. . . math. . , , . religion is taken two wayes . for the inward and outward acts of religion as seen both to god and man as lactantius , tertullian and others say , so it is most true . christians ought not with force of sword , compell jews , nor jews or pagans compell christians to be of their religion , because religion is not begotten many , by perswasion of the minde , nor by forcing of the man. again religion is taken for the externall profession and acting and performances of true religion within the church or by such as professe the truth , that are obvious to the eyes of magistrates and pastors , and thus the sword is no meanes of god to force men positively to externall worship or performances . but the sword is a means n●g●tively to punish acts of false worship in those that are under the christian magistrate and professe christian religion , in so farre as these acts come out to the eyes of men and are destructive to the souls of these in a christian society ; t is even so ( & not otherwise punishable by the magistrate ; ) for he may punish omissions of hearing the doctrine of the gospel and other externall performances of worship , as as these omissions by ill example or otherwise are offensive● to the souls of these that are to lead a quiet and peaceable life in all godlinesse and honestie ; nor does it follow that the sword is a kindly means to force outward performances , for the magistrate as the magistrate does not command these outward performances as service to god , but rather forbids the omissions of them as destructine to man , for example a physician commands fasting , pastors after the example of james commands fasting when judgements are on us , the physician commands it , in so farre as eating troubles the common societie of humours , members and temper of the body , and the physician forbids eating so as he will have no more to do with the patient , if he will disobey : and so trouble the temper of the bodie , which is the onely object the physician works on . pastors command fasting to be in sincerity for afflicting and humbling the soul under the mightie hand of god. so the magistrate forbids cutting of a veine or shedding of blood as a thing troubling the peace of humane societie , yet his command is not a direct means of preventing diseases in the bodie of a subject and for healthie living . but the physician commands to cut a viene and to shed blood for health and to prevent a disease , and sinnes neither against the magistrate nor god in so doing : so doth the magistrate not directly command going to church as a worship to god , so as his commands have influence on the conscience as the pastors commands have , but he commands going to church and hearing so as the omission of hearing harts the societie whereof god hath made him a civill and politick head : in this latter sense must lactantius , tertullian and others be taken , otherwise these words , the religion of another does his neighbour neither good nor ill in rigour , are not true , the ill example of others in idolatrie brings ill upon all the church . deut. . . yea and the fierce anger of god. v. . again la●●antius saith false religion cannot be compelled , but he denyes not that christians may punish blasphemies in true religion . . he denyes we may propagate the gospel among pagans with the sword : both which points we teach . there 〈◊〉 ( saith he ) of force and injurie , because religion cannot be compelled , the business is to be tran●acted by words rather than blowes , that there may be willingnesse . let them ( enemies of the truth ) draw the sword or sharpnesse of their wi●● if their reason be good , let it be produced : we are ready to 〈◊〉 , if they teach ( nothing more cleare then that he speaks of the pagans that would force pagans worship on christians : we beleive nothing of their religion whilt they are silent , as we cannot yeeld to them while they rage against us , let them imitate us , and declare the reason of the whole matter , for we ( christians ) doe not allure , as they ( pagans ) frequently object to us , but we teach , we prove , we demonstrate : therefore none by us are kept against their will , for he is unprofitable to god who wants devotion and faith : and yet no man departs from us when the truth detains him . but saith celsus fol. . if in the time of lactantius christians killed men for their religion , no man can doubt but lactantius in these same generall words inveighs against christians who would compell men to their faith against their will , and that he abhorres the violence of ours against hereticks . answ . these are of a wide difference , to kill blasphemers , and false teachers for spreading heresies and blasphemies , and to compell them by warre , and fire and sword to be of our christian religion . as i hope to prove , for the formers lawfull , ●he later unlawfull . it s true lactantius speaks of all religion true and false , that we are to compell none with the sword to any religion , but he no where saith that the magistrates may not kill open and pernicious seducers and false teachers who pervert others , for the magistrate is not to compell yea nor to intend the conversion of a pernicious seducer , but to intend to take his head from him , for his destroying of souls . and lactantius denyes religion after it is begotten , can be defended , that is nourished and conserved in the hearts of people by the sword , but by the word and spirit . those are farre different tormenting and pietie ( saith he ) nor can violence be conjoyned with veritie , nor justice with crueltie . and again , but as in religion , so also in defending of religion they are deceived , religion is to be defended not by killing but admonishing , others read , by being killed , not by crueltie , but by patience , not by wickednesse , but by faith . but here he speaks of defending in a hostile way , by killing those that will not be of our religion , be it the pagan religion and most develish not of defending the christian professors , from the infection of wolvish seducers , by the sword of the nurse-father of the church , who is to defend good men and to execute vengeance on evill doers . for in all this lactantius speaks of such a violence as is without teaching , parati sum●s andire si doccant tacentibus certe nihil credimus . but suppose some father : were in that errour ( as augustine was , but retracted it ) though , augustine 〈◊〉 we may compell man to the faith , yet 〈◊〉 of improper compulsion , and of donatists the such as are 〈◊〉 the church , whom he thinks the magistrate on 〈◊〉 to punish , which is not a compelling of the 〈◊〉 to the sound faith , but an act of justice in punishing him for his 〈◊〉 of heresi●s to the perverting of the faith of others . upon these 〈◊〉 is cyrilius saith , moyes law is one and he kingdom of c●●●t is wholly heavenly , and spirituall , and 〈◊〉 ●efore hath spirituall 〈◊〉 and spirituall armour : and therefore a spirituall not a car●●● sword to punish the enemies of this kingdom , 〈◊〉 christian men . but he speaks of 〈◊〉 without the church ( who as i constantly 〈◊〉 ) are not with warres and the sword to be compelled to 〈◊〉 the christian religion and therefore a●deth on the 〈…〉 did fight against amorites , canaanites and 〈…〉 with 〈…〉 of iron : but he speaks not of the laws 〈…〉 . and 〈◊〉 , in which death was decreed for the false prophet within the visible church . at 〈…〉 the fathers have 〈◊〉 with unsound emperours who have tollerated , 〈◊〉 , arrians , and jews , but that is no law for us . but the other point is that though these that are without are not to be compelled to embrace the true religion it followeth nto that the magistrate should not 〈…〉 prophets , or pernicious teachers such as baals 〈◊〉 , who openly 〈◊〉 the people of god to idolatr●● . . become the magistrate cannot , 〈◊〉 ought not to compell 〈…〉 lyars , to be 〈…〉 it with their own as well as they must be such externally , no more then he can compell them to inward fear , love , faith in god , and to the externall performances 〈◊〉 . but it doth not follow that therefore the magistrate cannot command externall acts of mercie , c●●astitie , selfe-contentednesse , and should not punish murther , adulterie , theft , robberie , perjurie , for to punish these makes many hypocritically peaceable , chast , content with their own , true in their word , as well as punishing false teachers and hereticks maketh many hypocritically sound in the faith so augustine contra petilian . l. . c. . . there is no ground in scripture to say that because the canaanites erred against the duties of the first table onely , that therefore israel was to destroy them in warre . for joshua . , , . the contrarie is clear , joshua made warre with them , because god having hardened their heart they came out in battle against israel : and so the cause of the warre was not religion and their madnesse of idolatrie ( though on the lords part it was a provoking cause ) but violence in invading an harmelesse and innocent people , so ioshua and israel compelled them not to embrace the true religion , then from thence it cannot follow therefore no lawes were to be made against the false prophets and blasphemer . and if that consequence was null then , it cannot be strong now . so we say under the new testament : we cannot bring in to the faith the heathen and pagans by violence and the sword , it follows not ergo , no blasphemer within the visible church should be forced . . violence and the sword is no means to work men to subjection to christ , it follows not , ergo because the weapons of our warfare are not carnall , but spirituall cor. . . . the apostle should not say shall i come unto you with the rod or in love , or in the spirit of meeknesse . . cor. . . and therefore he should not deliver any to sathan . . nor is this a good consequence , because the fear of bodily death or punishment by the sword cannot convert , therefore it cannot terrifie men from externall blasphemie and tempting of others to false worship , for the externall man his words , solicitations , doe ill by teaching , and his actions , not the inward man or the conscience and the soule is the object the magistrate is to work on . for neither under moses more then now , could the sword convert men to the true religion . yet bodily death was to be inflicted on the seducer , then , as now deut. . . and all israell shall hear , and fear , and shall doe no more any such wickednesse as this is among you : and afflictions work the same way now rom. . . for rulers are not a terrour to good works but to the evil , wilt thou then not be afraid of the power ? doe that which is good , and thou shalt have praise of the same . there be five pull-backs that keep men even in heresie and in a false way , as may be collected out of augustines writings from which by the terrour of just lawes , they may be affrighted from seducing of others as . fear of offending men especially those of their own way ; . an hardning custome in a false way . . a wicked sluggishnesse in not searching the truth of god. . the wicked tongues of enemies that shall traduce them , if they leave heresies . . a vaine perswasion that men may be saved in any religion . see augustine epist . . & ad vincent . epist . . epist . . ad bonifacium . contra petilianum . l. . c. . lib. . contra cresconium cap. . contra guidentum . l. . c. . & lib. contra parmen . c. . contra gaudent . l. . c. . de unitate eccles . c. . epist . . and so that which the objector mr. john goodwine long agoe objected is easily answered , that the magistrate cannot in justice punish that which is unavoydable and above the power of free-will to resist , but such are all heresies and errours of the minde . for this might well have been objected against that most just law deut. . why should god command to stone to death a seducer that tempts any of his people to worship false gods , because such a man is sick but of an errour in the minde , he beleeves he does service to his god , whom he beleeves to be the true god , in so doing , and had the heathen and jews under moses more strength of free-will and more grace to resist apostacie , blasphemie , wicked opinions against the true god , then we have now under the gospel . and the lord hath expressely said deut. . . israel shall feare ( bodily death ) and doe such wickednesse no more : now this was not ceremoniall or typicall fear , but meere naturall feare sufficient to retract and withdraw men from externall acts of seducing and blaspheming , which is all that the magistrate can doe . . this is the verie objection of donatists and augustine answers truely . by this answer the magistrate should not punish murtherers and adulterers for they have not grace to resist temptation to murther , certainly the spirit of revenge , and of whoredoms must be as strong above free will as the spirit of errour and lies . achab then sinned not in beleeving the lying prophets who deceived him : and it was not in his power to resist the efficacie of lying inflicted on him for his former sins . and what sinnes the magistrate punisheth he doth punish as the formall minister of god. rom. . and so this is the pelagian , arminian and popish objection against god and free grace , as much as against us . . the wickedest seducer is punished for his externall acts of false teaching and seducing which may , and must be proved by witnesse or confessed by the delinquent , before he can justly punish him , but not for any mind-error which is obvious neither to judge nor witnesse . then the true state of the question is not whether the sword be a means of conversion of men to the true faith , nor . whither heathen by fire and sword are to be compelled to embrace the truth . nor . whither violence without instruction and arguing from light of scriptures , should be used against false teachers , nor whither the magistrate can punish the opinions of the mind , and straine internall liberty . but whither or no ought the godly and christian prince restraine & punish with the sword false teachers , publishers of hereticall and pernicious doctrines , which may be proved by witnesse , and tends to the injuring of the souls of the people of god , in a christian societie , and are dishonourable to god , and contrary to sound doctrine ; and so coerce men for externall misdemeanours flowing from a practicall conscience sinning against the second table , as well as from a speculative conscience ( to borrow these tearmes here ) when they professe and are ready to swear they performe these externalls meerely from and for conscience . for since false teachers and hereticks in regard of the spiritualnesse of their sinne are the worst of evill doers , and such as work abomination in the israel of god , and there is no particular lawes in the new testament for bodily coercing of sorcerers , adulterers , thieves , traitors , false witnesses , who but speak lies against the good name of their neighbour , not against the name of god , nor against sodomites , defilers of their bodies with beasts , perjured persons , covenant breakers , liars &c. what reason in nature can there be to punish the one , and not the other ? for it may with as good colour of reason be said , that all the lawes in the old testament , for drawing of the sword against sodomites , adulterers and such like , were typicall and temporary , and are done away now in christ , for christ will have these converted in as spirituall a way by the onely power of the word of god as the other and no where in any expresse law in the new testament doth god command to use the bloody sword against them , more then against blasphemers : and to remove these grosse sins out of christian societies by the sword is no lesse a carnall and a bodily afflictive way of dealing with their consciences , as to deal so with seducers ; and it s enough to that negative argument , that no where it is expressed as a dutie of the magistrate , under the new testament to use the sword against false teachers , nor does our saviour or the apostles rebuke the magistrate for omitting of their dutie in this . yea paul , cor. . , , . when he shewes that some of the corinthians abused their body with mankinde , were theev●s , drunkards , extortioners , he no where saith that it was the magistrates dutie to take away their head for sodomie , which certainly it was , and that by the verie law of nature , but he was gods instrument for their conversion by the power of the word , ver . . and cor. . . as he laboured to convert the galdehians who sometimes worshipped dumb idols , and the ephesians who worshipped the vaine idol diana act. . yea , nor is there any new testament law for taking away the life of a murtherer , for that of our saviours . math. . . all they that take the sword shall perish with the sword : except we say it was so a judiciall law among the jews , as it was a law of nature gen. . before there was a common wealth erected among the jews , cannot be called a new testament law , to peter and john and the disciples who were obliged at that same verie time to keepe the passeover and to be subject to all the jewish laws . chap. v. of fundamentals . a foundation ( saith pareus iren. c. ) is that which is in the lowest place of the building to beare up that which is built upon it , and without which the building cannot stand . that then must be the foundation of faith and salvation which is precisely necessary to be believed by all that are saved alardas valek gives us four fundamentals facienda & vitanda things to be done and eschewed in the decalogue . credenda , to be believed in the creed . . roganda , to be sought from god in prayer . ●surpanda things to be practised , as the sacraments . how the repenting thiese knew all these , i see not , yet a taste of some of them ye may see and with the infused life of god he was ready to believe and doe the rest . for the first he knew robberie and violence to be damned in the decalogue ▪ we are justly here , and repented . . for the second , he believed in christ as a king , the son of god and a saviour . christ was accused that he called himself the sonne of god and a king , when the man saith of christ this man hath done nothing amisse : he believes him to be the sonne of god , and the saviour who had the keyes of paradice at his girdle . . he prayes to him . lord remember me when thou comes to thy kingdome . . for externall worship or sacraments , it is like he knew little : yet he confessed christ a king when his disciples denyed him and fled , and the world persecuted him . cycillus hyerosolymitian reduceth them to two ; the knowledge of points of faith . . the doing of good works . had he added according to the new covenant it were good . calvin saith epist . i refuse not the augustine confession . cui pridem volens & libens subscripsi . sicut eam author interpretatus est . yet in the . article thereof the substantiall bodie and blood of christ is said to be really present under the spece of bread and wine . ambrose in cap. . lu. negat christum , qui non omnia qua sunt christi confitetur . it is onely thus farre true the that hath sufficient meanes of believing what the word saith may confesse all truths of christ and doth not denie christ , but as some doe not all the good they may , yet have a saving disposition to it , though either they through infirmities leave it undone , or through want of oportunitie , yet believing are saved : so these that want means of knowing and confessing all truths yet have the habit of faith to believe them , though they never actually confesse them , doe not deny christ . though irenem l. . c. . tertullian de virginibus velandis augusti . to . . de tempore sar . . and russi●●● in the exposition of the creed say that which is called the apostles creed , came from the apostles : yet there is no sufficient ground for us to believe the authentick authoritie of it . conrad , worships while he was yet ▪ sound ▪ de pausis just it & necessariis deserendi papatus . par . . dis . . the . saith of these points that are contained in the apostles creed : some things are simply necessarie for salvation , without which faith and repentance cannot be . some not so necessarie , yet profitable and of themselves saving . . other things by consequence and by accident are necessarie , not of themselves and separate from the fundamentals , the church of rome erres in the fundamentals , in the doctrine of our saviour and his offices , in the doctrine of merit , humane satisfactions , indulgences , the scriptures , the church . in the . they erre about baptisme , the lords supper , confirmation , unction , pennance , though of themselves they happily deprive not of life eternall , yet because the subject about which the matter is versed is most necessary , they are pernicious errors . these of the third sort touching creation , providence , mortification , though of themselves they might be called errours , simple ignorance , yet for the dangerous consequences , they are pernicious heresies . mr. john durie in his theological consultation maketh three sort of necessary points . . these , without the knowledge of which christ cannot be known in the covenant of grace , nor by faith retained , which are comprehended in the paction of the covenant . . saving points which secretly lurk in these necessirie points , yet by just and evident consequence may be deduced there from , though they be not in the expresse words of the covenant . . some things that are profitable , the expresse knowledge whereof conduceth to the fuller knowledge and faith of these things necessarie , yet are not such , but christ may be believed by simple soules and rested on for salvation , without such a precise forme of speaking . augusti . de trinit . l. . c. . it is one thing to know what we are to believe , another thing how , or with what certaintie we are to believe . nazianz. orat. . de theol. perinde ea qua ex scripturis colliguntur , atqui ea qua scribuntur . what is in scripture by consequence is scripture : the ignorance of the resurrection , which was in scripture to the sadduces by consequence onely was an ignorance of the scripture 〈◊〉 . . , , . and a soul condemning errour . it is a question , yea no question , to die denying the resurrection is to die without saith , happily to die ignorant of it , having never heard the gospel is not so high a sinne , but who can say such can be saved ? august . serm . . de verbis apost . si negent equalem , negant filium , si negant filium , negant christum , si negant christum , negant in carne venisse . origen l. . de peccat . c. . all christians faith stands in these two , that the first adam destroyed us , the second saves us : errours about justifying saith , and errours touching historicall faith are farre different . the foundation is christ and none but he . . the gold builded on the foundation is the doctrine of christ , and a created thing , yet simply necessary to be believed . . the hay and stubble that is builded on it must be vanities and fooleries believed , yet of themselves such as extinguish not saving faith and love , no more then sins of infirmitie are inconsistent with saving faith , then both the mans hay and stubble and his sins of infirmitie against the second table may be burnt and the man saved : but it follows not the church and magistrate should therefore not punish or censure the builders of hay and stubble upon the foundation , but should tollerate them , for a godly man , as david and peter may fall in adulterie , in treacherous murther and denyall of christ , yet it follows not that the magistrate should tollerate and not punish murther and adulterie in a christian societie , and that paul should not sharply rebuke , and if need be , farther proceed to the censure of the church : if peter either deny his lord , though out of infirmitie and fear , or if he judaize and looke awry to the gospel . chap. vi. errours in non-fundamentals obstinately holden are punishable . yee must beare one anothers infirmities , and restore these that fall with the spirit of meeknesse . gal. . . and yet not tollerate their errours , and forbear to admonish and also sha●ply rebuke them and if need be , the church and magistrate may proceed to further censures , to excommunication and the use of the sword , for justice is not contrary to meeknesse , nor one fruit of the spirit contrarie to another . he 〈◊〉 spareth the rod hateth the childe : yet should not a father be cruell to his childe , nor is his correcting contrarie to fatherly compassion , but not correcting is crueltie to and hatred of the childe : and the like we are to think of the punishments and censures of the nurse father of the church , and of the church . there be some things of doubtfull disputations that the weak in knowledge cannot conceive , and yet are to be instructed in meeknesse and received as brethren . rom. . . . but if these same weak , after sufficient instruction , when the ceremonies of moses law became deadly and unlawfull ( as they were then indifferent ) would needs be circumcised , abstain from meats , and keep the whole ceremoniall law , whatever should be said on the contrarie , and would compell others to be circumcised and pervert the souls of many even after the date of the indifferencie of these things is expired paul then is so farre from giving place for an hour or betraying christian libertie gal. . or from bearing with them that he withstandeth them to their faces , and wisheth that such as trouble others so were cut off and might bear their judgement . gal. . . . which clearly holdeth forth , what ever the meaning of these words be , that paul though these that would teach others they must be circumcised , were worthy to bear their judgement and to be punished for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth . and it shall be a work of difficultie to prove that to be circumcised was necessary to salvation , and these that so taught act. . and gal. chap. . did teach an errour of it self fundamentall and that subverted the faith : who ever then would be circumcised fell from christ gal. . as paul saith , but that was by consequence , sure it was not an errour , in terminis fundamentall , as this , christ is not the saviour of mankinde , onely it was an errour that by consequence subverted the foundation , and was a falling from christ by consequence , and a comming again under the debt of the whole law , and of salvation by the law , which was ever impossible , and to say it was necessary to salvation , necessitate medij , so as all the galathians who received christ and the gospel and would have plucked out their eyes for paul , who died ignorant of this point ( who ever will now be circumcised is fallen from christ ) were eternally damned , and dyed out of christ is a groundlesse saying : there was a glorious church in galatia before paul wrote that epistle to them , for he wrote it upon occasion of their being seduced , who were made believe the necessitie of circumcision , and it is clear paul would not have written that of circumcision , if that errour had not been sowen among them by false teachers , if therefore such as were made beleive that had not beene bewitched to believe the necessitie of ceremonies for justification , they being in christ , should have been saved by faith , though this controversie in terminis had never come to their ears : whither are believers justified by faith onely , or must they also be circumcised and keep the law ? that they may be justified and saved . and sure many are now in our dayes ( which is more ) glorified , who never knew , but onely virtually , and implicitely , that to be circumcised , or to keep jewish dayes is not necessary to justified persons , yea sure many in britaine are saved who never knew this fundamentall truth . . act. . it is cleare that some taught the brethren , except ye be circumcised after the manner of moses , ye cannot be saved : the contrary truth is no expresse fundamentall truth , because a fundamentall truth expressely necessary is so necessary ( necessitate medij ) as without the knowledge thereof we cannot be saved . now these teachers knew that the apostles and elders and saints at at jerusalem were not circumcised so , and they knew believing gentiles were not circumcised at all , and yet they knew the apostles were not damned , they knew all children dying before the eight day were not damned , they must then hold that circumcision was onely necessary to salvation , by way of precept : and the brethren that believed and so if they had dyed in that state had undeniably been saved , were ignorant of this ; and v. . there was much disputing among believers yea among the apostles who were not ignorant of fundamentals : and undoubtedly had saving faith long before , math. . . . till james fully determined the question from the word of god. v. , , , . then it is most clear that these that erre in other points that are not fundamentals in which all christians agree may be perverters of souls and so deserve to be rebuked by the church and punished . . this opinion of so 〈◊〉 ring all , save such as erre in fundamentals , though they 〈◊〉 non fundamentals is grounded upon this , that the scripture is evidently plain and clear in fundamentals , but in other points 〈◊〉 non-fundamentals , the scripture is dark , and in regard of the darknesse and naturall ignorance of our minde which is in●●cible almost , we must forbear one another and give and take elbow-roome and latitude of indulgence , because the magistrate and church are not infallible , but both godly and learned may be on each side , so that there should be no peace nor union of hearts in christian societies , but all churches or earth must disband and be dissolved , if each should punish and censure one another for holding contrary tenets . but . mr. john goodwine who contendeth for a catholicke tolleration of all , of any religion whatsoever , whither they erre in fundamentals or non-fundamentals , and his words because nnanswerable to me against this distinction i set down i desire it be taken ( saith he ) to serious consideration , 〈◊〉 , or how farre , it is meet to punish or censure poor miserable men , for not holding or not asserting the truth of these things , which they cannot come without much labour and contention of minde , yea not without some good degree of some reason and understanding too , to judge so much as probable , nor at all to come to believe or know them certainly , but onely by an immediate and supernaturall work of the spirit of god● are 〈◊〉 to be punished , because god hath not imparted to them his spirit of grace and supernaturall illumination ? this learned and sharp witted divine ( as any i see of that way ) confirms me much that tolleration in non-fundamentals and non-tolleration in errours fundamentall , is a distinction cannot subsist , in the way that libertines in england now goe : for to know or believe supernaturall non-fundamentals as the histories of the miracles of christ the prophets and apostles requires a work of the spirit of grace and supernaturall illumination , is to know or believe fundamentalls ; why then should men be punished for holding errours in the one and not in the other ? and the conscience cannot be compelled in the one more then in the other : but with favour i desire an answer to these quaeries . quaere . . whether men deserve to be pitied and spoken of compassionately , as poore miser 〈…〉 which they 〈…〉 work of the spirit of grace , and supernaturall 〈…〉 the false prophet , deut . and elima● the perverter of the gospel deserves to be pi●ied ? query . hence whether the sinfull blindnesse of our in 〈◊〉 that makes us , because poor and miserable , 〈…〉 must not black the spotlesse justice of our lord , who yet punisheth originall mind-blindnesse in thousands of the sons of adam ? query . whether this hinteth not at 〈…〉 power of believing , and doing what we can , otherwise god cannot deny further grace , or punish that naturall impotency of not knowing or not believing ? quer. . whether the same query may not be retorted upon the justice of gods law , deut. . 〈…〉 , thus whether is it mee● that the just god should command a poo●● miserable seducing jew , who saith , let us go and worship strange gods , since this miserable impostor ▪ being a son of sin and wrath by nature , cannot come without much labour and contention of mind , yea nor without some good degree of reason to judge so much as it is probable , nor at all to believe or know certainly , that 〈◊〉 no● the true god , but the god of the jews , onely ; excluding on the world from saving means of salvation , is the onely true god , onely to be served and worshipped , but onely by an immediate and supernaturall work of the spirit of god ? are men either jews under the law , or gen●●les under the gospel , to be punished and stoned to death , because god hath not ●●parted to them his spirit of grace , and supernaturall 〈◊〉 ? quer. . is it meet to punish david ( suppose he were no king ) for adultery and treacherous murther , since without a worke of the spirit of grace , who only effectually 〈…〉 being led into temptation , he cannot eschew the 〈◊〉 into adultery and murther ? are men-adulterer● and men murtherers to be punished , because god hath not imparted ●●to them his spirit of grace , by whose actuall assistance only they can decline adultery and marther● quer. . whether did even 〈…〉 teach that the magistrate should punish with the sword poor miserable men , because they canot believe 〈◊〉 of faith by the supernaturall illumination of the spirit ? whether is 〈◊〉 the question perverted when a query is made , whether the magistrate is to punish poor men for not understanding , not 〈◊〉 not judging , not believing supernaturall truths ? we say the magistrate or his sword hath nothing to do with the elect and internal acts of the minde , of understanding , knowing , judging or believing , but onely with the externall acts of speaking , teaching , 〈◊〉 ●ishing dangerous and pernitious doctrines to the 〈◊〉 and destraction of the soules of others ? quer. . whether the magistrate does therefore force the conscience of a false teacher , because he cannot , he dare not keep up doctrines pornicious to the souls of others , but publish them , because his erroneous and evill conscience judgeth them to be saving and necessary truths , when the magistrate punisheth him , more then he forceth the conscience of a murtherer whom he punisheth , though this murtherer judged in his conscience that the man be killed did him so crying and oppressive an injury as in the court of god , deserved bodily death ; or when this man murthered his son in a sacrifice to god out of meer conscience ? quer. . whether or no this divine , who will have 〈◊〉 to be punished for erring in fundamentalls , because they believe them not , doth not say , none that teacheth there is ●● god , that jesus christ is a grand impostor , and faller 〈◊〉 the truth , and saith satha● is the only god of this world , and 〈◊〉 to be served , ought to be so much as rebuked , for without the immediate and supernaturall worke of the spirit of god , they cannot know or believe these truthe ; and are men to be rebuked and preached against , because , god hath not imparted to them his spirit of grace ? whether doth not this arguing evict all the ministery , rebukes , and exhortation , and morall extirpating of heresies by the power of the word ? quer. . whether this be not the old argument of 〈◊〉 who argued from liberty of free-will to conclude liberty of conscience ? and said forcing of free-will , if the magistrate hinder men to be a willing people to christ , is an injury done to conscience and to free-will , and to god the creat●● , of the soule ? and the same might be objected against the decree of 〈…〉 quer. . whether on 〈◊〉 are men punished , because god 〈◊〉 not bestow the spirit of grace 〈◊〉 them , by which they would flye all evill-doing , when they are punished for evill-doing . quer. . whereas this distinct argument presupposeth that the magistrate should tolerate errors in fundamentalls , and in non-fundamentalls , because of the difficulty of knowing of fundamentalls , must it not follow that men are far rather to be tolerated , 〈◊〉 ●●re in fundamentalls , 〈◊〉 such as erre in non-fundamentalls , and so the more blasphemous that seducing teachers be , as if they deny there is a god , and that nature , and chante rules all , and that christ was an imposter , the gospel a fable , the scripture a meer 〈◊〉 , the more they are to be pitied , and 〈◊〉 measure of indulgence and toleration is due to them then to such ●● are godly and erre but in lesser points , that are more easily 〈…〉 concerning usury , accidentall killing of our neighbour , or the meaning of some places of scripture , or erre in matters touching church-government or the like ? quer. . since also 〈◊〉 lay for a ground , that the magistrate is not infallible in judging of matters of religion , especially that are supernaturall , such as the mysteries of the gospell , the incarnation , sufferings and death of christ , his satisfaction for sinners , &c. and christians are not infallible in either reaching these to others , or in believing them , for their faith and practise , and therefore the magistrate ought to tolerate all these ; how then can this divine talke of a certainty of knowing and teaching , and holding of divine truthe●● for by 〈◊〉 principle of toleration , that no man hath infallibility in matters of religion , since the prophets and apostles fell asleepe , there can be no certainty of faith either in ruler or people , but all our faith in fundamentalls or non-fundamentalls , must be fallible , dubious , conjectu●●● and for such as yeeld a toleration in non-fundamentalls , but deny it in fundamentals : . they must quit all arguments used by libertin●● for toleration , from the nature of conscience , that it can not be constrained . . that they 〈◊〉 bee a willing people that follow christ . . that 〈◊〉 lord of the conscience onely . . that co●pulsion 〈◊〉 hypocrites . . that to know , maintaine , a●d 〈◊〉 truths of the gospel , is not in our power , as to kill or 〈◊〉 to kill , because acts of the understanding fall not 〈◊〉 dominion of free-will . . that the preaching of the 〈◊〉 and perswading by scripture and reason , not the sword and strong hand , is the way to propagate truth , and 〈◊〉 pate heresies . . that the laws of moses against false 〈◊〉 , were onely typicall , and perished with other 〈◊〉 , and therefore there is no warrant under the n●● testament for punishing hereticks ; all these and the like 〈◊〉 with equall strength conclude against toleration of such 〈◊〉 erre in non-fundamentalls , as well as in fundamentall 〈◊〉 in neither the one not the other , is the conscience to ●●●strained ; nor can magistrates be lords of the 〈◊〉 fundamentalls , more then in non-fundamentalls , and 〈◊〉 must be a willing people in fundamentalls , as in non-fundamentalls ; nor can the sword , but preaching of the word onely , be a means of propagating of non-fundamentalls more then of fundamentalls , when then libertines 〈◊〉 lost all these arguments , by reason of this 〈◊〉 which here hath no place , their cause must bee weake and leane . to determine what is fundamentall , what not , and the number of fundamentall points , and the least measure of knowledge of fundamentals , in which the essence of saving faith may consist , or the simple want of the knowledge of which fundamentalls , is inconsistent 〈◊〉 saving faith in minimo quod non , is more then magistrat● or church can well know . sure it borders with one of gods secrets , touching the finall state of salvation , or damnation of particular men . and it is as sure , this is a fundamentall , to belie●● that god is , that hee is a rewarder of those that seeke hi● , that there is not a name under heaven by which men may 〈◊〉 saved , but by the name of jesus that no man 〈◊〉 come to the father , but by christ , that hee that 〈◊〉 not , the wrath of god abideth on him , and he is condemned 〈◊〉 , then he was condemned and under wrath before , even from the wombe . nor is this a good argument of bellius , where christ is , what he doth , how he sits at the right hand of god , how he is one with the father , many things of the trinity , of god , predestination , angels , the state of men after this life , are points not so necessary to be known , for publicans and harlots who enter into heaven , may be ignorant of them , and though they were knowne , they make not a man better , according to that , if i had all knowledge , if i have not love , it is nothing . for . the exact knowledge of these are not so necessary , and that is all that this argument can conclude : — but the scripture saith no more , that publicans and harlots , remaining publicans and harlots , enter into the kingdome of heaven , in sensu composito , nor when it saith , the blinde see , the deafe heare , the dead are raised , the meaning should be , blinde , and deafe , remaining blinde , and deafe , doe see and heare : or the dead remaining dead in their graves , and void of life , doe live and have life ; but these that were blinde now see , when blindnesse is removed , otherwise some may take harlotry into heaven with them : and because the word of god is a seed , when this is in the heart of a dying harlot , christ came to save sinners , and to save me : how , or what way the spirit sits upon this egge and warmes it , and what births of saving truths , the spirit joyned with the spirit of a dying man , brings forth , who knowes ? the repenting thiefe knew christ to be the saviour of men , and a king , who could dispose of heaven , but what deductions the spirit made with in , who knows ? nor is it a truth that the knowledge of any revealed truths of god makes no man the better ; for it leanes on this ground , that , . the spirituall law of god commands not a conformity between the understanding power of the soule and the law , to require that the minde conceive , apprehend , and know god , and his will , as he reveales himselfe to us , which yet is included in the command of loving of god with all the heart , with all the soule , with all the strength , and so with all the minde , though that knowledge be directed to no other practice , but beliefe . . it leanes upon another false ground , that to believe ( i speake of an intellectuall assenting to divine truth● ) it being an act of the understanding , and a necessary result of knowledge doth not make a man better , which yet is most false , for beside that it is commanded , not to believe a re●●aled truth , is a sin , and renders men morally ill , and wor●● now that text that saith , cor. . though i had all knowledge , saith also , though i had all faith , yea though i gave my goods in the poore , and my body to be burnt , i am nothing ; that is , i cannot bee saved , or any other then a damned hypocrite that tinkles like gold , and is but brasse : now by this reason , to give to the poore , to believe omnipotency in miracles , should not be commanded of god. davenentius thinkes a generall confession of the catholicke church sufficient , and that betweene us and lutherans there is not required a confession in particulars controverted . but it is true lutherans and we agree in most fundamentalls , but a confession in generall fundamentals when expounded and believed practically by each side ( as it must be ) must have contrary senses to each side ; now this way the jewes and samaritans both agreed , there was one god , and that the messiah should come , and that he should tell them all things , yet one confession common to both , that each might believe and be saved was not possible , for christ saith , joh●● . the samaritans worshipped they knew not what , but salvation is of the jewes : and should christians and jewes agree in one generall confession drawne out of the old testament , that there is one god , that the messiah is , he that dyes for the sinnes of his people , that the decalogue it a perfect rule , 〈◊〉 we could not sweare and subscribe that confession , for 〈◊〉 expounded by the jewes , it could not be the doctrine of the old testament , nor any part of the word of god , but 〈◊〉 contradictory thereunto as any point of heathen divinity , for fundamentalls to some may be , and are untruths to others , even this , that the messiah christ is the saviour of the world , both iewes , and we say , but they meane one thing by messiah , we another ; so we cannot have one faith , nor one confession . i deny not , but these were pious conferences , that at lipse an . . in which there were on the one side , matthias hocus , polycarpus leiserus , henricus haffuerus ; on the other side , joan. bergius , joan. crotius , theophilus nenbergius , who went through the augustine confession and agreed in the truth , almost in all . at the agreement or concord of marpurge , an . . were luther , melanthon , osiander , brentius , stephanus agricola , who brake not the bond of peace with zwinglius , bucer , hedion , there present . at the conference of wittingberge , an . . where were present capito , bucerus , musculus , and other grave divines of higher germany ; on the other side , luther , melanthon , pomeranus , cruciger , in which luther said , brethren , if ye teach and believe that the true body and true blood of the lord is exhibited in the supper , & quod hee percept●o vere fiat , and that truely or really there is a receiving thereof , we agree as brethren ; but the truth is , there were contrary faiths touching the presence of christs body and blood in the sacrament ; and therefore i humbly conceive all such generall confessions as must be a coat to cover two contrary faiths , is but a daubing of the matter with untempered mortar ; much dealing like this was in the councell of trent , in which neither papist nor protestant was condemned , and yet the truth suffered ; i speake not this as if each side could exactly know every lith and veine of the controversie , for we prophesie but in part , but to shew i cannot but abominate truth and falsehood , patched up in one confession of faith ; for if two men should agree in such a bargaine , a covenants with b to give him a ship full of spices ; b promises to give an hundreth thousand pounds for these spices , a believes they are metaphoricall spices he gives , b believes they are the most reall and excellent spices of aegypt ; b promises a hundreth thousand pounds of field stones , a expects good , reall , and true money ; this were but mutuall jugling of one with another . it were another consideration , if both sides agreeing in this generall confession were ignorant , and did neither know nor believe any sense that were destructive to the true and sound sense of the confession , for then they might be saved by , or in one and the same faith of this general confession , whereas now the contrary senses of this confession make them now not one generall , but two particular 〈◊〉 , and contradictory faiths ; for the question is , whether the side believing the generall confession with a sense in the consequence , that destroyes the text , have any faith at all of this generall confession . for it is a question to me whether a turke hath the faith of this point , that there is a god , since he believes positively so many blasphemous fooleries of this god , as the alcharon suggesteth , and whether a papist as a papist , believes christ to be the onely one saviour of sinners , since withall he believes so many thousand gods and true christs to be at once in sundry places , and so many blasphemies against the nature , offices , and essentiall properties of christ , as the romish faith teacheth . but ye will say , it is not charity to say that papists have not the faith of the one onely saviour , seeing he would dye for that point , and for the consequences that there bee many saviours , if the monster of tran-substantiation stand , yet he neither knows nor believes the logicall consequence , nor the consequent , but hates both , to wit , if the bread bee truely and really the saviour that dyed on the crosse , ergo , how many hoasts and consecrated breads there bee , there must be as many a thousand , ten thousand christs and gods , yea he would be burnt quick before be deny this truth , there is but one onely saviour the son of mary ; then if yee hang him or 〈◊〉 him for believing transubstantiation , since he is otherwise a 〈◊〉 , pious and just man , ye hang him for the meere ignorance of a poore logicall consequence , and for no blasphemy : and the like may be said of familists , antinomians , and others , who ( as they say ) are godly men , and cannot see the logicall consequences , and absurd blasphemies that you with your wit , deduce from their doctrine , for their sou●e hates these blasphemies as much as you . ans . i say not for believing tran-substantiation only , men are to be hanged ; the question now is of bodily punishing , hanging and burning quick , are particular kinds of punishing , in which i should be as sparing as another man , but the question may draw to this , whether the laws of england & scotland be bloody and unjust , that ordains seminary priests and jesuits , whose trade it is to seduce souls to the whole body of popery , to bee hanged . i conceive they are most just lawes , and warranted by deut. . and many other scriptures , and that the king and parliaments of either kingdomes serve christ , and kisse the son in making and executing these laws . . i see nothing said against bodily punishing of such as teach transubstantiation to others : for the idolaters and seducers in the old testament believed the same way , there is one true god jehovah that brought them out of aegypt , exod. . , . jeroboam who made two gods , and jehu who was zealous for jehovah , king. . . c. . , , . king. . . , . c. . . , . and joram , king. . . acknowledged god could kill and make alive , and was just in his promises and threatnings , yet worshipped the golden calves , those who cryed the temple of the lord , must acknowledge there was but one true god , yet they burnt incense to baal , and killed their children to molech , jer. . , . , . they that asked of jehovah the ordinances of their god , and fasted to jehovah , esa . . , , , . yet inflamed themselves under every green tree , esa . . . and slew their children under the clifts of the rocks : the heathen knew god , and one god , who made the heaven and the earth , and worshipped him , though ignorantly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . , . act. . . yet denyed and hated this logicall consequence that they had forsaken the lord , jer. . , . or deut. . . forgotten the rocke that begat them , ps . . . . ps . . , . that they forsooke him dayes without number ; yea they did more then god required , to keep god in their minde , and not forget him as they said , they changed him into the forme of corruptible things to be memorialls of god to them ; and the lord said , for all this , they r●fuse to know me ; they have said , it is not the lord , yea they would have dyed for it , rather then have said , there is no god that made heaven and earth . and they did erre indeed , in a consequence , against the light of nature , yet the irreligious and wicked stopping of eyes and eares at naturall consequences in matters of religion is no innocent 〈◊〉 as is cleare , esa . . . they have not knowne , nor understood ▪ for he hath shut their eyes that they cannot see , and their hearts , that they cannot understand , . and none considers in his heart , neither is there knowledge , nor understanding to say , i have but in part of it in the fire , yea also i have baked bread upon the coales thereof , i have roasted flesh and eaten it , and shall i make the residue thereof a● abomination , shall i fall downe to the flocke of a tree , . he seedeth on ashes , &c. now as israel said ever , the creator of the ends of the earth is our god , the tree is but a likenesse and resemblance of god , esa . . . esa . . , , . so they denyed this consequence , ergo , a part of your god is burnt in the fire , and with the coals of your burnt god , you bake bread , roast flesh , and warme your bodies when you are cold , and worship a lye , and an abomination , as the papists say , we adore very christ in , and under the accidents of the bread , even the same god-man , maries son , who dyed on the crosse ; yet they deny this consequence , ergo , a part of your god and saviour is baken in the oven , eaten , and cast out with the draught , and a part thereof , even of the same floore and dough is made a god by the priest , and ye say , i will b●● downe and worship the residue of that which the baker did bake , and roast , in the oven . and so yee worship a lye , and an abomination , as the old idolaters did , esa . . yet the papist will deny this consequence , that he multiplyes gods as loaves are multiplyed in an oven ; because as esaiah saith , he knoweth not , he understandeth not , god hath shut his eyes ; certainly that knowledge he denyes to the idolator , is the naturall knowledge of a naturall consequence . if ye worship a bit of an ash-tree , or a bit of bread , ergo , the halfe of your god , or the quarter thereof , is baken in an oven , ergo , there is a lye , and an abomination in your right hand ; then the deniall of logicall consequences in religion , and the teaching thereof to others , may be , and is an heresie , and punishable by the magistrate , as deut. . and exod. . so christ rebukes matth. . saduces as ignorant of the scripture , when they denyed but the consequence or a logicall connexion , as god is not the god of the dead but of the living , ergo , the dead must rise againe , and abraham must live , and his body be raised from the dead . and . the idolaters who were to dye by the law of god , exod. . deut. . denyed not the true god more then our false teachers doe now . we see no reason why none should be false teachers , but such onely as deny fundamentals , and that pertinaciously , though these by divines be called heretickes . . rom. . . paul saith , now i beseech you , brethren , marke them that cause divisions and offences contrary to the doctrine which ye have learned , and avoid them , then as we are not to distinguish where the law and the word of god does not distinguish , so we are to count them false teachers , who lead in a faction in the church , contrary to any doctrine of truth , whether fundamentall or not fundamentall , and to avoid them as seducers . . peters errour , since he beleeved christ was come , matth. . . was not fundamentall , but consistent with faith , yet paul withstood him to the face , because he was to be blamed , and if he had pertinaciously gone on to walke not uprightly according to the truth of the gospel , since paul would not have given place by subjection to such , no not for an houre , gal. . , , , , . he should have been worthy of more then rebuke , yea of higher censure , the like we must say of barnabas and other jewes , who all sinned though in a farre inferiour degree with these , who came in privily to spye out the christian liberty of the gentiles to bring them into bondage , under the ceremoniall law . . gal. . . paul saith , if we or an angel from heaven should preach ( any other gospel ) then that which we have preached , let him be accursed ; which place , with good warrant , our divines bring against the unwritten traditions of papists , of what kinde soever they be , fundamentalls or non-fundamentalls , whether they be obtruded as necessary points of salvation or not necessary , but accidentalls , or arbitrary points , yet conducing for the better observing of necessary points , for i have proved else-where , that papists esteem their unwritten traditions , not necessary points of faith , yea many of them to be accidentals , serving onely ad mellus esse , for order and decency , yea and great doctors of them say , neither the pope nor the church can devile novum dogma fidei , a new article of faith , or a new sacrament : nor can we say that the adding of romish ceremonialls , such as consecrating of churches , baptising of bells , signe of the crosse , are fundamentall errours , and inconsistent with saving faith ; the text gal. . , . evinceth that they or some other gospel or doctrine , beside that the galathians had learned ( for paul taught the galathians many points besides fundamentall onely ) and so that the teachers of them were accursed , and so to be separated from , rebuked , withstood , censured , yea cut off as troublers of the church , gal. . . these to whom the spirit of god giveth the title due to false teachers are punishable as false teachers and heretickes , though in a lesse degree . but the holy ghost giveth the title due to false teachers to such as erre not in fundamentalls , ergo , the assumption is made good by tit. . , . the apostle willeth them to be rebuked as not sound in the faith , as those that turne others from the truth in giving 〈◊〉 to jewish fables and commandements of men , to fables and needlesse genealogies , and vaine janglings , and strivings about the law that were unprofitable and vaine : now these questions about genealogies and the law , opinions on either sides being vaine and unprofitable , and not edifying in the faith could not be fundamentall errours of themselves , and inconsistent with saving grace and salvation , but hay and stubble builded upon the foundation : yet consider what the holy ghost saith of them , tit. . . for there are many unruly and vaine talkers , and deceivers , especially they of the circumcision , . whose mouth must be stopped , who subvert whole houses , teaching things they ought not , . rebuke them sharpely that they may be sound in the faith , and to soundnesse in the faith he opposeth , v. . giving heed unto jewish fables and commandements of men that turne from the truth , tim. . . if any man teach otherwise ( then i have taught ; now pauls doctrine of widows , of elders , and not sudden accusing them , his charge to timothy not to drinke water , but a little wine , were not fundamentalls , the ignorance whereof excludeth men from salvation , ) if any man consent not to the wholesome words , even the words of the lord jesus christ , and to the doctrine which is according to godlinesse , . he is proud knowing nothing as be ought , doting about questions and strife of words , whereof commeth envy , strife , railing , evill surmisings , . perverse disputing of men of corrupt mindes , and destitute of the truth , supposing that gaine is godlinesse , from such turne away ; then doting about questions , strife of words , besides , not consenting to the words of christ and doctrine of godlines , is disputing of men of corrupt minds , from which we are to turn away . as i besought thee to abide still at ephesus , when i went into m●cedonia , that thou mightest charge some that they teach no other doctrin . . neither give heed to fables and endlesse genealogies , which minister questions , rather then edifying , which is in faith , then to preach fables and endlesse genealogies which are not fundamentall errors , are yet another doctrine then the apostles taught , and those that so teach are to be charged to teach no such thing , and so under two or three witnesses ▪ if they wilfully continue therein ; to be accused and censured , yea and we are to avoid them , and not to receive them in our houses , nor bid them god speed , and so non-fundamentalls as questions of genealogies come in under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of teaching 〈◊〉 doctrine . now sure questio●s of genealogies are but the hay & stubble that are builded on the foundation , which shal suffer burning , when the teacher holding the foundation christ shal be saved , yea such as teach circumcision , though with chri●t , then must teach another gospel , though not as necessary to justification , as peter and barnabas , compelled the gentiles to be circumcised ▪ though they believed that circumcision was not necessary to salvation . and it should be hard to assert the believing of the day of christ to be at hand , since the believing of it was an article of faith , the time when , or how soon , in the believing thessalonians , though they were mis-led by some false teachers , is nothing so fundamentall as that an errour touching that time must be inconsistent with saving faith , for the apostles said , these were the last dayes , and christ had told , the day and hour was known to no man , no not to the angels , yet paul insinuates as much , as they did , shake the faith of the thessal●nians , who made them believe , it was at hand . . thess . . . wee beseech you brethren by the comming of the lord jesus — that ye be not soon shaken in mind , or be troubled , neither by spirit , nor by word , nor by letter , as from us , as that the day of christ is at hand . yea , . we beleeve with certainty of faith , many things which are not fundamentals , as pet. . . but ( beloved ) be not ignorant of this one thing , that one day is with the lord as a thousand yeares , and a thousand yeares as one day . how many ( suppose we ) are in glory that dyed ignorant of this , and had not faith , or any certainty of faith of this point , that time 〈◊〉 with god no coexistence of a duration long and 〈◊〉 yet peter proposeth it to bee beleeved with certain●y of faith , and how many poynts of sacred history doth the 〈◊〉 ghost tell us heb. . of caine and abels sacrificing , 〈◊〉 abraham sojourning in a strange country , of sarabs 〈◊〉 a child in her old age , of isaacks blessing of jacob , and josephs worshipping leaning on the end of a staffe , moses being hid three months , the falling of the wals of jerich● , which we beleeve by certainty of divine faith , that are not fundamentals ? yea , and if we beleeve not whatever paul and the rest of the apostles have written , and what moses and the prophets , have said , we must take them to be false witnesses in saying , preaching , & writing what is not true , as paul 〈◊〉 , cor. . . and the apostles sayth , act. . . and we are his 〈◊〉 of these things , and so is also the holy ghost . now 〈◊〉 things referre not onely to christs death and resurrection , but to poynts not fundamentall : as namely who were the instruments of his death , even the high-priest , pharisees and cheife-priests , ver . . whom yee slew and hanged on ● tree , act. . . whom yee crucified , act. . . whom yee have crucified . now the apostles and the holy ghost were witnesses of the truth of both fundamentals and non-fundamentals , of all that jesus began to doe and teach , untill the day 〈◊〉 was taken up to heaven , as is cleare , act. . . ye shall be witnesses unto me both in jerusalem and in judea , and in samaria , and 〈◊〉 the uttermost part of the earth , luke . . ye are my witnesses of these things , that is , ver . . of all things that must be fulfilled with were written in the law of moses , and in the prophets , and in the psalmes concerning me , then the witnessing of the sacrificed , types , and particular ceremonies that shadowed out christ , of his being borne in bethlehem , mic. . of his being crucified between two transgressors , esay . of his riding 〈◊〉 jerusalem on an asse colt . zach. . of his casting out buyers 〈…〉 out of the temple , through his zeale to the house of god , psal . . of the betraying of him by judas , and 〈◊〉 historicall things that are not fundamentals , yet all th●● were a part of the apostles and the holy ghosts testimony , act. . . and to be beleeved with divine certi●ude of 〈◊〉 faith , no lesse then the articles of fundamentalls , that christ was the sonne of man , and died for our sinnes and rose for our righteousnes , except we say that the apostles are false witnesses , and make god a lyar , in saying that judas betrayed him not , and that barrabas a murtherer was not preferred to him , cor . ● . job . . . job . . . for if we give god the lye in non-fundamentals , and turne non-fundamentals into controversies and conjectures , and thinke we must beleeve fundamentals , one or two fixedly and peremptorily , and lead a good life , and so we are saved but not otherwise , but as touching non-fundamentalls , we may beleeve these with a reserve and a demurre , and may beleeve them for a day , or an houre , and deny them to morrow , and again , bee carried about with a new wind of doctrine and beleeve the third day , and deny them the fourth day , beleeve them the fift day , and deny them the sixt day , and so make a whirly-gigge of our faith , and a new faith for a new-moone , or for a halfe , and a quarter moone , as the independents , in their apology makes this a principle of their faith to beleeve these things so , as wee leave roome for a new light to cast a board again at the blowing of the wind of a new phancy ( of which we have seene more in the assembly of divines , these four years , past then we desire to see in any that professe godlinesse ) and as the holland-arminians say ( from whom new lights or old darknesses have their rise ) a faith of a thousand yeares may be the worst of all , which ( say we ) is most false , a false opinion of god , and a thousand yeare old lye , a gray-haird untruth is the worst of conjectures , but faith it neither is , nor can be called . but the late independents , and the new libertines of england do only say such a monthly faith is to be tollerated because of the darkenes of our mind in the matters of god , which yet is faith , not but a conjectural opinion . but they say , by a command of god , we must have no other faith except in some few fundamentals , and no man since adam died ( except the man christ ) ever knew or could determine how few , or how many , so our faith in fundamentals in that , totters , for they say , these precepts and commands of the holy ghost . try the spirits whither they be of god or no. try al things , hold that which is good , & the example of the noble bereans who examined pauls doctrine , by the scriptures , doth lay a divine command in them to beleeve non-fundamentals with a reserve . yea they say with the arminians , &c. that it is against liberty of prophesying , whereas liberty of lying in the name of the lord is of the devil , who hath taken liberty or rather helish licence to lye from the beginning , & they say , it is against our growing in knowl●dge , and the prayers of the saints that god would open their eyes to see the wonders of his law , and lead them into all truth , and against the prophesies that in the last days the earth shal be filled with the knowledg of the lord , the light of the moon shal be as the light of the sun , and the light of the sun , as the light of seven days , and the day star shal arise in the hearts of many , and the spirit shall be powred on all flesh , young and old , maids and children . to all which i say , either the spirit of god moves men to the faith of this ( there is no church visible on earth , but such as is constituted of beleevers , such as those of corinth , and rome , and others were , after they were planted and watered by the apostles ) or no. if no , they have not faith of it , and so it is . . no truth of god to independents , &c. for which they can suffer , but a meer opinion , then they cannot suffer for it in faith , and to beleive any truth of god because the lord so saith , is wrought only by the holy ghost , if it be wrought by the holy ghost , then it is a truth of god , and a divine truth , for the holy ghost moves no man to beleeve a lye , for a truth of god , if it be a divine truth then doth not the holy ghost will you so to beleeve it for a truth , as you must upon a new light beleeve the contrary to morrow . for i renew the argument in its full strength , touching the faith of the contradicent which you beleeved the last day , either the holy ghost must move you to beleeve that contradicent as a truth of god , or no : i● no , it is not divine faith you have of it ; if yea , then the faith of the former was the beleeving of a lye , so that you must make the holy ghost the father of beleeving a lye . . the object of divine faith a lye . this is to teach us to be carried about with every wind of doctrine , whereas faith of fundamentals or non-fundamentals is to beleeve a truth , because so saith the lord , that cannot lye , nor speake untruth , but you will men to beleeve those non-fundamental truths , so as they may bee as well lyes as divine truths . these precepts , try the spirits , try all things , enjoyne an examination of fundamentalls , as well as non-fundamentalls : and what reason have independents to say these precepts hold in non-fundamentalls onely . mr. john goodwin with better ground saith , they hold in all , for must we hold that which is good onely in non-fundamentalls ? and did not the bereans try pauls doctrine by the scripture , in the most and onely necessary fundamentall which paul preached , that jesus christ was the messiah that dyed , rose againe , act. . . and are therefore commended by the holy ghost , v. . ? above those of thessalonica , and must wee beleeve every spirit who preach fundamentall truths , or fundamentall errours , who say christ is not yet come in the flesh , upon trust ? the contrary of which john expresly enjoyneth , joh. . , , : yea we are rather to try fundamentalls , and to walke upon sure and unmoveable principles , since an errour here hazardeth our eternall salvation , and is of as great concernment as our souls are , but errours or mistakes in non-fundamentalls , though they bee sinnes , yet are consistent with saving faith , and the state of salvation . . try all things , try the spirits , must have this sense , beleeve what ever god saith , be it fundamentall or non-fundamentall , not onely after you have searched the scriptures , and sound it agreeable thereunto , as the bereans did , but though you finde it consonant to the writings of the prophets and apostles ; yet because you are not infallible , nor the spirit that leads you therein infallible , beleeve it with a reserve ( say the independents ) and with leaving place to a new light , so as you must believe it to day to be a truth of god , to morrow to be a lye , the third day a truth , the fourth day a lye , and so a circle till your doomsday come , so as you must ever beleeve and learne , never come to a settlement and establishing in the truth ; but dye trying , dye doubting , dye with a trepedation and a reserve , and dye and live a scepticke , like the philosophers that said they knew nothing , and i thinke libertines cannot but be scepticks , and there is more to bee said for the scepticisme of some , then the libertinisme of others . . would these masters argue formally , they must say what ever doctrine , we are to try before we receive it , that we may uncompelledly receive and beleeve it , after tryall that ought to bee tolerated by the magistrate in doctrine and practice , or profession sutable thereunto before men . i would assume , but whether there be a god , and but one god , and all fundamentalls or non-fundamentalls , be divine truths ; yea , and whether fornication be sin , and plurality of wives , and community of goods , and spoyling of wicked men of their wives , and their lands , and possessions , as the israelites spoyled the aegyptians , are such truths that we must try before we receive , beleeve , and accordingly beleeve and practice ; ergo , the magistrate is to tolerate fornication , plurality of wives , spoyling of men of their possessions and goods , and community of goods , but the conclusion is absurd and blasphemous , and against the law of nature ; for if there be no magistracy , nor violence to bee done to ill-doers under the new testament , neither must we defend our owne lives , nor flye , nor resist injuries , but turne up the other cheeke to him that smites the one , and if a man take your cloake , give him your coat also , according to the sense that anabaptists put on the words ; yea and cut off your hands and feet , plucke out your eyes , if they cause you to offend and shed your owne blood , which is the greatest and most unnaturall violence that is . . the sense of this ( try all , and hold that which is good ) must be , try and search the true senses of divine truths , and then having tryed and beleeved , hold the truth , and beleeve it for a day , and yeeld to the light of the just contrary to morrow , and having found a contrary light , try that the third morrow , and yeeld to another new and contrary light the third morrow . now the holy ghost must command doubting by that meanes , and doubting till we lose faith , and finde it againe , and lose it againe in a circle , and if we must try all things , and try all spirits , the bereans must try their owne trying , and their owne doubtings and beleeving , and so into infinite ; and when they finde christ to be in pauls doctrine , and that of moses and the prophets , yet must they try and doubt , and beleeve the doctrine of the prophets and apostles , and of the holy ghost , with the libertines reserve , waiting when the holy ghost shall give himselfe the lye , and say , i moved you to beleeve such a truth , and such an article of faith the last yeare , but now after a more deepe consideration , i move you to beleeve the contrary , yet so as yee leave roome to my new light . . the sense also of these ( lord enlighten mine eyes ) that i may know thee with a suller evidence not of moon-light , but of day-light , or as of seven dayes into one , bee this , lord open my eyes , and increase my knowledge , grant that thy holy spirit may bestow upon my darke soule more scepticall , conjecturall , and fluctuating knowledge to know and beleeve things with a reserve , and with a leaving of roome to beleeve the contrary to morrow of that which i beleeve to day , and the contradicent of that the third day which i shall beleeve to morrow , and so till i dye ; let me , lord , have the grace of a circular faith , running like the wheels of the wind-mill ; for the growing knowledge we seeke of god as in a way of growing ever in this life , till grace be turned into glory , pet. . . if our growth of knowledge stand , as libertines say , in a circular motion from darknesse to light , and backe againe from light to darknesse , like the motion of a beast in a horse-mill , so as i know , and learne and beleeve this topicke truth of faith to day , i unknow , i unlearn and deny it to morrow as an untruth : and againe , i take it up the third day as a truth ; then we seeke in prayer not settled and fixed knowledge , and a well-rooted faith of truths to beleeve them without a reserve , or a demurre , to sen● way the opinion i have of this non-fundamentall or fundamentall truth as a grosse mistake , and to welcome the just contrary opinion as a truth : and againe , to send it away upon a new light , &c. now this is but a mocking of god to pray for his spirit that wee may barter and change opinions with every new moone ; for our prayer for new light , is not that the holy ghost would teach us faith and opinion of truths and falsehoods in a circle ; but that god , . would give the spirit of revelation to see gospel truths with a cleare revelation of faith . . that hee would be pleased to cause that light by which we see the same ancient gospel-truths , shine more fully , with a larger measure of heavenly evidence . . that our light may so grow into the perfect day , that we see new deductions , consequences , and heavenly new fresh conclusions from the former truthe of god. but by scepticall faith , we pray that god would give us a contrary new light , to get a new faith , of truths , formerly beleeved contradicent to the word of god , and to that faith which produced joy , yea joy unspeakable and glorious , pet. . , . and glorying in tribulation , and sweetnesse of peace , rom. . , , . for this , not the light of the moone turned in the light of the sun , or of the sun , as seven dayes in one , but light turned in night darkenesse , the truth in a lye , and the spirit of truth made the father of lyes . the apostles never bid us know any truth of god with a reserve . libertines bi●lus , the apostles , and the holy ghost in them , bids us know assuredly that jesus is christ the lord , they exhort us to bee rooted and established in the faith , col. . to be fully perswaded of all , both fundamentalls , and the historicalls , of the birth , life , miracles , words , facts , death , sufferings , and buriall , resurrection , ascention , &c. of christ , as luke exhorteth theophilus , luke . , , . yea the apostle clearely heb. . exhorteth to the faith of many points concerning christ , beside the first principles of the oracles of god ; that of catecheticke points fit for babes who have not stomachs to beare stronger food , v. . . . because he rebuketh them for being dull of hearing , which is opposite to being teachers of the word of truth to others ; which must insinuate they were to have faith , and not conjecturall and fluctuating opinions of the things they were to teach . . he reproves them for that they had not their senses exercised to discerne good and ill , and that they were unskilfull in the words of righteousnesse . . he exhorteth them , chap. . . to be carried on to perfection , beyond the principles of the doctrine of christ . now to be carried to know all , except some fundamentalls and principles with a reserve and a doubting of the truth , is not to have the senses exercised to discern good and ill , nor to be skilfull in the word of truth , nor to goe on to perfection , but to stand still , as in a horse-mill , and be at the same perfection of knowledge in knowing and beleeving all , even fundamentalls , say some , or all non-fundamentalls , say other libertines , with a reserve , and a resolution to judge them all falsehood and lyes . . it argues the word of god , of obscurity and darknesse , as not being able to instruct us in all truths , and renders it as a nose of wax in all non-fundamentals , histories , narrations , &c. in which notwithstanding the scripture is as evident , plaine , simple , obvious to the lowest capacities in most points , except some few prophesies , as it is in fundamentalls , and layes a blasphemous charge on the holy ghost , as if hee had written the scriptures , upon an intention that we should have no assured and fixed knowledge , no faith but a meere probable opinion , a conjecturall , dubious apprehension of truths , with a reserve to beleeve the contrary , as if the lords purpose had beene that we should all be scepticks , and dye doubting : and how then can god in justice punish any man , for not beleeving and doing the will of our master and lord ? if it bee unpossible even by the light of the spirit to know his will in whole ( as some say ) and in the most part ( as others say ) yea it must not be our sinfull darkenesse in that wee cannot beleeve most of the matters of god , but with a reserve , but it is the will and command of god we doe so : and how shall we know the second faith contradictory to the former to be the minde of god ; and not the first , and the third , and not the second , and the fourth ; and not the third , and so to the end ? since we are to beleeve all the foure with a reserve , and all to our dying day with a reserve for the word is alike dubious now as in pauls dayes : and since the apostles charge us to beleeve and be comforted in beleeving the truths which they beleeved , not as apostles , but as christians , and as fellow-citizens with us , we must say that the apostles also beleeved with a reserve , which is blasphemous . all our practises according to fundamentals or non-fundamentals must bee in faith , that is , with a perswasion that what we doe is according to the revealed will of god , otherwise we sin , rom. . . and are condemned in all we doe . but if this faith with a reserve , be the rule of our practise , we can do nothing in faith , but with a resolve upon doubting : so what you doe , may as possibly be murther , idolatry , stealing , lying , as obedience to god , yea , you must beleeve , that what you do to day is lawfull , but yet so , as to morrowyou must beleeve upon a new light , that it is unlawfull and sin , yea , and this makes the erroneous conscience the rule of your faith , and practise , for if the holy ghost command you to beleeve such points , with the faith of a reserve , he must command you to practise , according to the present faith that he commands you to have of those truths . but the present you have , may be the beleife of a lye and a blasphemous untruth , and so the ten commandements should bee a rule to no man. but his erroneous conscience , if then he beleeve that it is such acceptable worship as god craved of abraham , that you sacrifice your sonne to god , you beleeve it with a reserve , and you are to practise it with a reserve , and oblieged to practice what you are oblieged to beleeve : but you are oblieged to beleeve with a reserve , that it is acceptable service to god to sacrifice your child to him ; for it is a non-fundamentall not clearly determined in the word , as least it is contraverted by many that goe for godly people . now if so , god shall obliege men to sin and not to sin ; to doe his revealed wil , and not to doe his revealed will , in the same commandement , which were blasphemous , now that we are to practise according to our faith of reserve . i prove by the doctrin of libertines , for they teach a man is to suffer death , and any torment , rather then that he say , there bee three persons in one god , and two natures and one person in christ , and that presbyterian government is lawfull , that the christian prince is to punish false teachers if he beleeve in his conscience , though hee is to beleeve with a reserve and doubt somely , that these are truths contrary to the word of god , then is his faith with a reserve , which may be the faith of a lye , his onely oblieging rule of his practise , according to the way of libertines . i confesse hee is rather to suffer death then to professe any doctrine contrary to the dictates even of an erroneous conscience , because he should choose afflictions rather then sin . but when we are commanded faith with a reserve , as they say , we are commanded to beleeve a lye ( which is blasphemous ) and what we are commanded to beleeve by the lord in his word , that must be an oblieging rule to our practice , and so must we be oblieged to sin ; nor can it be said to offer your child to god in a sacrifice , is against the light , and a cleare law of nature , and a fundamentall errour ; for in this dispute libertines arguments are for a toleration of all , whether they erre in fundamentalls or non-fundamentalls , nor can they determine what is of their owne naturall , are controversall and disputable to humane reason , and what not , for we either speake what are de facto actually controverted , in all the christian world , or what be those that in regard of their disproportion to humane reason , of their owne nature , may be controverted . . or we speake of those which are not controversall amongst christians , who acknowledge the old and new testament , to be the word of god , and what are not clearely determined in the word ; and touching the former , there is nothing we know not controverted in the christian world , except that there is a god ; and that is also controverted two wayes : atheists so farre winke , though nature cannot , no not in devills , and godlesse men run it selfe starke blinde , as they deny there is a god , out of malice . . they cavill at all arguments brought to prove that there must bee a god , though they be strong enough for the wit of the devill to answer . now for these that are of their owne nature controversall ( though no truths , especially truths revealed and spoken by the god of truth , are in themselves controversall , or such as can bee opposed ) yet are there two sorts of truths that are in relation to humane reason controvertable . . the principles of nature that god is , that he is infinit , omnipotent , just , mercifull , omniscient , &c. to be loved , served , obeyed , &c. that superiours and parents are to be honoured , our neighbour not to bee hurt , that wee should doe to others as we would they should doe to us , are not of themselves controversall ; but the practicall conclusions drawne from thence are controversall in regard of our darkenesse , as polygamy , community of goods , all these , whether the saints may rob and spoyle wicked men of their possessions , and kill them upon the right , and authority of saintship , are of themselves controversall in relation to our nature who acknowledge scripture to bee the word of god ; but for supernaturall truths that cannot finde lodging in the sphere , or under the shadow of naturall reason , such as the doctrine of one god in three persons of the incarnation of two natures in christ , of the imputed righteousnesse of christ , of salvation by beleeving in a crucified saviour , the resurrection of the dead ; and those that are not knowable but by supernaturall revelation , though they be the fundamentalls of the christian faith , yet are they more controversall of themselves then the most part of non-fundamentalls , as joh. goodwin does rightly observe , for nature hath more shadow of reason to cavill and plead against these , then any other truths ; if then no coercive power ought to be used against such as teach errours contrary to the word of god , and against fundamentalls , because such points are controversall , there is farre more warrant to free those from all coercive power who deny all principles of the christian faith , and turne so from the faith that they deny the word of god , the bookes of the old and new testament , to be any thing but phansied fables , because they teach things most controversall ; and so upon the grounds of libertines , one catholicke toleration is due to all ; and if any shall turn jew or mahometan , or indian or heathenish in his religion , having been a glistering star in the firmament of christianity , & should pervert the right wayes of the lord , with elimas , the magistrate hath nothing to doe to punish him , though he carry navies , and millions of soules to hell , yea , nor is he to be rebuked nor declaimed against as a childe of the devill , and an enemy to all righteousnesse , but with all meeknesse and gentlenesse to be instructed , for rebuking of him thus , is as unjust , since it is not in his power what he thinks or apprehends for truth , or what not , ( say libertines ) as to command the sun to shine at midnight . chap. vii . what opinions 〈…〉 but are there no far off 〈◊〉 at all to be 〈…〉 not learned men give divers and contrary expositions 〈◊〉 one and the same text of scripture and hath not the church suffered errours and erronious 〈◊〉 in godly 〈◊〉 men in all ages even in 〈◊〉 , 〈…〉 have not implored the sword of the 〈…〉 them , though all errours printed and preached hurt the soules of others more or lesse . answ . some errors are about things that god 〈◊〉 indifferent , for the time , 〈◊〉 opinion and 〈…〉 meate● and dayes , rom. . cor. . 〈◊〉 in these , god gives an indulgence , and bid● us so long as the date of indifferency in doreth , bea with the 〈…〉 cor. . you shall not finde that paul 〈…〉 with the unlimited practise of dayes and meates 〈…〉 and in all cases , as for the case of scandall , 〈…〉 the practise , to the scandalizing of the weake , and calleth it soul-murther , and here it in like the church may suffer sinfull ignorances , for ●s the magistrate is not to publish all externals , sinnes of inf●rmity against the second table , ●or then humaine societies must be dissolved , and 〈…〉 subsist , except there be a reciprocall ye●lding to the infirmities of men , as they are weake and 〈◊〉 ; as we must not make a man an offender for a word , though it bee a hasty and sinful word , even in a family where the lord of the house hath the power of the 〈◊〉 , and proportionally in other societies , we would heare solomon saying , eccles . . also take not heed to all words that are spoken , least thou leave thy servant curse thee . so it would appeare , that some lower errours , that are farre off , without the compasse of the ordinary discerning of man , and lye at a distance from the 〈…〉 on ( as fundametals , and gospell promises lye heard the heart of christ ) may bee dispensed with as a conjectur● , what became of the meate that christ eats after his resurrection , when he was now in the state of immortality , and some probable opinions that , neither better the holder , no● much promove or hinder the edification of others , are not much to be 〈◊〉 , save that 〈…〉 is sinfull , and happily may bee tollerated : or whether the heavens and 〈◊〉 , after the day of judgement , shall be 〈…〉 and turned to nothing , and be no 〈◊〉 or if 〈◊〉 shal be renewed , and delivered from vanity and indeed with new 〈◊〉 to stand 〈◊〉 as lasting and eternall 〈…〉 and witnesses of the glory of god ▪ 〈…〉 christs , and the redeemed in heaven in 〈…〉 live in glory to be eternall lectures , and testimonies of the glory of the lord , redeemer and sanctifier of his people ▪ 〈…〉 most probable , and the scripture may 〈◊〉 to say much some other side . for diverse expositions of one and 〈…〉 heavens and new earth , when 〈…〉 of the expositions , so farre as is revealed ●o the godly and learned , who in this life doe but know and prophesie in part , doe neither doubt the fundation , 〈…〉 truth , that is non-fundamentall , we think the opinion of both may be tollerated , even though the one of them be in it selfe an errour , and that upon the ground that church and magistrates both are to tollerate , not to punish these infirmities , against both tables , that are the necessary results of sin originall , common to all men , as men , 〈◊〉 about with them a body of sin . and the like i say another the like opinions about matters of religion , and especially matters of fact , as the virginity of mary for all her life . such opinions and practise ●●as make an evident schisme in a church , and set up two distinct churches , of different formes of government , and pretending to different institutions of christ , of which the one must by the nature of their principles labour the destruction of the other , cannot be tollerated , &c. for each pretending their fellow churches to bee of man , and so of the devill , though they should both make one true invisible church , agreeing in all fundamentals , and many other truths , yet sure the whole should be a kingdome devided against it selfe , 〈…〉 destroyeth peace much 〈…〉 the devisions of one and the 〈◊〉 church of 〈◊〉 though they pretended not to be different churches , for those that said they were of paul professed they could not be disciples of peter , but he sharpely rebuked them 〈◊〉 man , and such as devided christ , and by consequence must say , paul was crucified for them , and was their redeemer , and so , if obstinately they had proceeded 〈◊〉 that separation , paul would have none on to higher censures of the church : farre more could he not end●●e gathering of true churches out of true churches , which is the professed practise of independents : and yet both sides pretending the spirit of descerning ; could say , the spirit testifies to my soule that paul is the onely called preacher , and the other , nay but to my discerning cepha● or peter is the onely man , that i can heare or follow . and a third , nay , not any on earth , nor any ministery wil i acknowledge , but jesus christ whom the heavens must containe till the last day , 〈◊〉 my onely , onely preacher , now if a jezabel come in and say no ministry is to be heard but christ , and turne away all from hearing the word , and not suffer sergiur 〈◊〉 or any other to hear paul or any godly minister , sure jezabel should be a perverter of the right wayes of the lord , and so not 〈◊〉 suffered . as touching opinions more manifesty erronious a● justine marty● his saving of men 〈◊〉 , of they used the light of nature wel , though they were ignorant of christ , the montanisme of tertullian , and his way of damning 〈◊〉 mariage ( which the very jesuit tole●u● commiteur in joan. said he wrote contro fidem catholicam , against the catholick faith ) and augustine his condemning of all in 〈◊〉 dying without baptisme , and origen his 〈◊〉 at a so●● of purgatory after death , the greek fathers their presidence of good works , and faith as the causes of predestination , their pelag●●nisme and semi-p●lagianisme touching men● freewll beginning and meeting gods grace , especially , hard sayings of chrysostome , greg●● nyssy●●● , and others , and the 〈…〉 hieronymus , nostrum est incipere & dei 〈◊〉 〈…〉 extolling of the bishop if rome , for personall gifts , their orations of 〈…〉 to the martyrs dead ; without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that doubtsome condition , if there be 〈◊〉 feeling of our affaires in the dead , which was the ground worke of invocation of saints , it is a question and to be proved , whether the church and christian magistrate ( when th●● were any ) should tollerate these , for some opinions to truths are as brasse , so as we cannot put a stamp of necessity of edification on them , and some are peeces of gold and foundation stones , so other truths are neare of blood to fundamentalls , and pinnings in the wall , though not foundations , and because the want of them may hurt the 〈◊〉 they must goe as peeces of current silver . onely two or three objections must be removed ; as . rom. . they erred against a law of god ▪ who kept dayes , and abstained from mea●s , concei●ing that the conscience of gods law , did injoyne such a practises whereas there was no such law now , the apostle was perswaded there were no creatures uncleane now ; but to him , who , through error of conscience , believed they were uncleane , v. . yea the earth bring the lords , they might eat swines flesh or meats , though sacrificed to idols , without conscience of a law , cor. c. . c. . yet paul is so far from censuring such weake ones , that he bid● receive them as brethren , and not trouble them with thorny disputations . answ . paul bids receive them , ergo , he bids tollerate them all together ; it follows not , he will have them informed that there is no such divine law that presseth them , and so a morall tolleration of not refuting their error is denyed to them . . he bids receive them in a practice in it selfe , for that time , indifferent ( for cor. . . neither if they did eat , were they the better , nor if they did not eat , were they the worse ) but onely erroneous in the manner , because of the twilight and sparklings of the light of the gospell not fully promulgated to the jewes . will it follow that the jewes should be tollerated still , and perpetually to circumcise and keepe the ceremoniall law , and to teach others so to doe ? for libertines contend for a constant and perpetuall tolleration of all jewish and sinfull practises . ob. . paul speaking of ceremonies , ph. . . saith , let us therefore , as many to be perfect , be th●● minded , and if , in any thing , ye be otherwise minded , god shall reveale even this unto you . . neverthelesse whereunto we have attained , let us walke by the s●me rule , let us minde the same things . answ . this is the onely magna charta abused for liberty of conscience , which yet crosseth it , but favours it now . paul giveth two rules , neither of them are for tolleration , but against it ; the one is for the minde within , the other for the practice without : for the former , he willeth all the perfect to minde this , that is , to endeavour pauls one thing , and to be followers of him , v. . forgetting that which is behind , and pressing toward the marke , and if any be otherwise minded in the matter of circumcision , if he minde the journey toward the garland , god shall cleare his doubts to him there is nothing here for libertines , except we say , let all the godly minde to walke toward the garland , by practising circumcision , ( as if that were the way ) and by tollerating of others to practise jewish ceremonies , and if they be otherwise minded , god shall reveale their error , but in the meane time we are to suffer them to minde that , for the which paul saith , their end is destruction , their belly their god , and they are dogs and evill doers , v. . . . as for the other rule of practise , v. . if it plead for libertines , the sense must be , as far as we have obtained the minde of christ let us practise , that is , let us be circumcised , and teach and professe and publish to others , all the heresies and blasphemies that seeme to us to be true doctrine according to this rule , and let us minde the same thing , let us contend for the garland , and walking according to our conscience our onely rule , and practising unlawfull ceremonies , and publishing and professing all the heresies we can , we minde the same crowne and garland . now except walking according to the rule be restricted to carefull and diligent practising of these things in which we all agree , which must exclude a practising or publishing of doctrines controverted , and that we should abstain from practising and publishing of opinions in which we agree not , nothing can be extorted hence in favour of tolleration . our brethren say , let us gather churches out of true churches , and separate our selves from true churches , and preach familisme , antinomianisme , arrianisme , and what not ? and then we walke according to the same rule , which must be most contradictory to the 〈◊〉 of the holy ghost , and therefore libertines durst 〈◊〉 draw a formall argument for tolleration out of these or any other places , but bring us such reasons as by the nineteenth consequence comes not up to the purpose ; for by the glosse of libertines , let us walke according to the 〈◊〉 rule , must be , let us practise and walke ( for it cannot be meant ●f heart-opinions ) according to the known rule conceived by our conscience to be right ( though it may be wrong and sinfull ) and so let us be circumcised , and make a faire shew in the flesh as the false apostles did , for if some beleeved circumcision , and the law to be necessary for justification , then paul must bid them walke contrary to their light , and then the perfect had attained light to practise unlawfull jewish ceremonies . chap. viii . whether heresie be a sin , or a meer error and innocency : whether a● hereticke be an evill doer ? what is naked and meere simple heresie ( say the belgick arminians ) but a meere device ? or is heresie onely error ( say they ) which hath place in the minde of him that erreth : nor is error sufficient to constitute a thing heresie , nor if it were , is it the object or cause of any punishment , a meere error does not goe out of 〈◊〉 that erreth , he that erreth cannot be punished● the minde of man is not lyable to any command , onely god commandeth 〈◊〉 , thoughts are free from paying tribute to men , pertinacy is not of the nature of heresie , nor blasphemy ; nor if they were , can heretickes therefore be punished ? nor doth sedition make heresie punishable ; so they make heresie nothing but a name , who ( say they ) can say an hereticke is an evill doer ? evill doers confesse their evill deeds , and know them to be worthy of punishment , by the law of god and man : heretickes deny they are hereticks , or that they have any bad opinions , or that they blaspheme , they professe the contrary , that they are ready to dye an hundreth deaths rather then they should blaspheme , theeves steale , that they may steale , heretickes seduce not , that they may seduce , but that they may reduce men to a better minde and 〈◊〉 them from 〈…〉 . so 〈◊〉 oelsut also de heret●●i● 〈◊〉 , 〈◊〉 . f. , . asser . . but . though neither we nor libertines could define idolatry nor murther , nor adultery , yet sure the law of god condemne● idolatry , murther , adultery 〈◊〉 sins ; this is the custome of juglers and sophisters , who deny there is such a thing as robbing , or hedge-robbers , why , what 〈◊〉 hedge-robbing you cannot define it , and not one of twenty , agree with another what hedge-robbers are , therefore there is not such a thing as an hedge-robber . nor doe sorcerers confesse they are sorcerers , nor can you tell what so 〈◊〉 it ; and there is not such a thing in the world : so many 〈◊〉 . asser . . heresie is not a meere error , nor innocency , but a hainous transgression against god. . because paul , gal. . ver . , , . reckoneth heresies among the workes of ●he flesh , with idolatry , witchcraft , envy , strife , and sedition , then it is a worke of the devill , and of sinfull flesh . . that which god permitteth , that those that are approved may be made manifest in the church of christ , that must be a sinne , but such is heresie , cor. . . . grievous wolves not sparing the flocke , false prophets , and false christs , who deceive ( if it were possible ) the very elect , such as make their disciples twofold the children of the devill , theeves and robbers , who come to steale and to kill , and to drinke the blood of soules , these who subvert whole houses , and whose word eat as a gangreen , are not innocent , and simply erring men , nor is their error , simple error , but a high trangression against god , but such are heretickes , act. . , . mat. . . mat. . . joh. . , , tit. . . tim. . . . these who are deceivers and deceived , unruly , and vaine talkers , to be rebuked sharpely , that they may be sound in the faith , and these , whom we are not to receive into our houses , nor bid them god speed , least we be partakers of their evill doings , these of whom we are to be aware , lest they insnare us , and whom we are , after once or twice admonition , to reject , and from whom we are to turne away , must bee such as doe more then simply erre in minde , and their errors being so pernitious must come out of him that erreth , and subverteth whole houses , and lead 〈◊〉 women captive laden with divers lusts , and must be subject to commands of those that are in place , since they are to be sharply rebuked are not innocent , but doe grievously sinne and are punishable . but such are hereticks , tit. . , , . joh. . . tim. . . tit. . . tim. . . such as doe evill and that as false teachers , and resist the truth , at james and jambres resisted moses , and doe paul and the faithfull preachers of the gospell much evill , in perverting soules and in withstanding the gospel , as alexander the copper-smith did , who subvert whole houses , lead soules captive , deceive many , who speake words which eate the soules of many as a canker , and subvert the faith of many , though they deny they doe evill , or seduce any , or that they intend to seduce any , are evill doers , not innocent . but such are hereticks who privilie bring in damnable heresies , and make merchandize of men , with faire words , and buy and sell soules , pet. . , , , . tim. . . tim. . , . tim. . . tim. . , . these cannot bee innocent , nor free of all commands , rebukes , punishment , whom the holy ghost stiles proud , perverse disputers , men of corrupt minds , destitute of the truth , tim. . , . false christs , matth. . . deceivers , tit. . . men of corrupt mindes , reprobate concerning the faith , tim. . , . whose folly shall be made knowne to many , who are selfe condemned , as knowing ( if they would not winke and shut their eyes at noone-day ) that they deceive , and are deceived , tit. . . these and many other things in these seducing teachers doe evidence that heresie , and seducing teaching of hereticks are not a simple disease in the mind , since they are willingly ignorant , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as such as beleeved baal to be god , and worship him , are such of whom the lord saith , jer. . . through deceit they refuse to know me , saith the lord. the holy ghost saith they doe much evill , resist the truth , buy mens soules as if they were merchants , are perverse disputers , are proud , unruly , talkers , all which showeth that their will hath an influence in their knowledge and mind . all the arguments of libertines against the definition of an heretick , tend to prove that there is not such a thing as an hereticke in the world as if a robber arraigned upon his head before a judge , would say , there is no such thing in the world as robbery , it is a meere fiction , or their reasons partinary , which we say is the formal reason and essence of heresie , is onely in the heart , and knowne to god onely , and therefore , since neither the church , nor the magistrate know the heart , we must leave it to god , all mens judgements of the heart are uncertain , and deceiving conjectures , no man of set purpose desires to doe evill , but when hee knowes he does evill , no man perswades himselfe that he erreth , when the matter is about eternall salvation , therefore it is not lawfull to charge any heretick that he acts malice against his light , charity perswadeth another thing , and who knowingly ( saith minus celsus ) and willingly sinnes against the knowne truth , his crime is not properly heresie , but the sin and blasphemy against the holy ghost for whom we are not to pray , and is a sin that shall never be pardoned , and therefore it is in vaine to accuse this man of heresie . answ . this vaine argument of foolish men is against the holy ghost , not against us , for charity then must forbid us ▪ to judge evill of our brother , or to beware of him , to avoide him , to admonish or rebuke him for heresie , for a sin knowne to god onely , or to reject him , or to refuse him lodging in our house , or to bid him god speed , for you condemn him and flee and avoyd him as an heretick , and in so doing ye take gods office on you to judge the heart , now when the holy ghost bids us admonish , rebuke , instruct with meeknesse : heretickes , if they wil not be gained , reject and avoid them , doth he not clearly hold forth that hereticks may be knowne ; when solomon saith , goe not by the doore of the whore , make no friendship with an angry●man , be not companions with theeves and robbers , doth he not insinuate , that the whore and the angry man , and the theefe may be known or would he say , the whore is onely knowne to god , and charity forbids you to judge any wom●n a whore , or any teacher , who saith he would show you the str●ight way to heaven , and the way that he himselfe walketh in , and no man perswades himselfe that he erreth when the matter is concerning his owne eternall salvation , and it is onely knowne to god whether he be an hereticke or no , yet admonish him at an heretick , and reject him and avoid his company as a heretick . this is as much as if a phisitian would say , it is impossible to any man to know , save god onely , what houses are infected with the pestilence , yet i councell you , for your health , goe not into any pest-house . it is most false that pertinacy is knowne to god only , that pertinacy that evidenceth it selfe to us , by such markes and outward evidences is knowne to us , as such a familist , a socinian leadeth silly women captive , and subverteth the faith of many , and causeth simple people to beleeve the god manifested in the flesh and crucified , is nothing but a saint-suffering , and having much of god and saving grace evidenced in him , and he is ones and twice by word and writing admonished , but he still goeth on and seduceth many , then he is so farre pertinacious , as ye may judge him an heretick , and having tryed that hee is an hereticall spirit , avoid him , and bid him not god speed , doth not paul exhort the elders of ephesus to take heede of ravening wolves that should arise and speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perverse things to draw away disciples after them , and they should not spare the flock , act. . , . yea ; but our ab●ominable libertines come in and say , elders of ephesus , be charitable , judge them not to be grievous wolves , least ye condemn them for wolves before men , who are the redeemed sheepe of christ in the high court , it is true , they speake perverse things , as yee apprehend , but elders , are you infallible now ? when paul and the apostles are departed this life , they judge that you speake perverse things , and ye are the grievous wolves . you heare them speake new doctrines , it is true , but you know not whether they be pertinacious , pertinacy is in the heart onely , be charitable , for only god knowes the heart , say not 〈◊〉 the flocke they are ravening wolves , seducers , and that knowingly and willingly they sin against the knowne truth , no man erreth dedi●● opera of set purpose , nor perswades himselfe that he erres , when the matter is concerning eternall salvation , charity forbids you to ascribe malitiousnesse of erring to men , who erre not with their will , and you church and angell of the churches of pergamus and of thyat●ra , be charitable and judge not those that teach the doctrine of balaam , and jezabell to be false prophets , you heare their words , but god only tryeth the reignes and the heart , you know not whether they teach , what they teach , with pertinacy , all judging of the minde and heart of others are uncertaine conjectures , neither they nor any other doe give beleeving , and being perswaded , that they erre , when the matter is of such concernment as eternall salvation . . nor is the crime , the blasphemy against the holy ghost , when any doe maliciously resist the truth . . when there is not a high measure of illumination and perswasion going before , which is not in every hereticke . . when pertinacy is bent against a side and party of godly men , not so much for despite and malice against them as they are godly ; or out of despite to the spirit of grace , as out of a minde puft up with love-sicknesse , of their owne learning , and great parts , and undervaluing of a contrary faction , as they suppose , for there be divers branches of opposing the knowne truth , as from fleshly lusts , pet. . . . pet. . . from pride , tim. . , , . from avarice and love of the world , v. . pet. . . , . and yet all maliciously , that are not to be judged the sin against the holy ghost , except , it be such an opposing of the knowne truth as comes from the spirituall malicious opposing of god and his knowne truth , as the devills did ; and it may be also that some heretickes sin the sin against the holy ghost in teaching lyes in hypocrisie , as the pharisees did , who leave not off for that to be hereticks and false teachers . . where men are savingly and soundly perswaded that the businesse is a matter of salvation , they will not finally and totally erre , but that there is such a perswasion in heretickes , is utterly denyed by us ; and where there is a perswasion in great measure , but literall , and historicall , and faith thereunto answerable , that the matter is eternall salvation and damnation , that they doe not erre and lead other captives to their error , is denyed , and it is more charity of hereticks who are selfe-condemned by their owne heart , tit. . . and are willingly ignorant , pet. . . then the holy ghost allows . . yea this will make heresie and hereticks that are to the holy ghost seducers , ●a●ching wolves , subverters of the faith of others , theeves , and robbers , foxes , reprobate concerning the faith , selfe-condemned ; to be godly , zealous , innocent , erring against their will ; free of malice , and so the holy ghost must doe a great deale of injury ●o 〈◊〉 who goe for hereticks , in this characterizing them 〈◊〉 us 〈…〉 titles and characters , which no mortall man can give to them . but what surer signe can there be ( saith celsus ) of no evill conscience then that a man will spend his blood , neglect his life , drink a cup which was so horrible to christ , that it caused him sweat blood , and fall on the earth , and yet he will joyfully dye rather , ere hee quit the knowne truth , this he must doe for some end ? and is there any man who will willingly chuse eternall destruction ? nor can his and be pleasure , for he is to leave all these ; wife , children , goods ; nor honour , for an hereticke dyes a most infamous man , and full of reproaches . answ . this renders the hereticke the most innocent and righteous martyr that ever was ; for if his end be onely life eternall , and none of the three ends which lead all sinners , neither pleasure , nor profit , nor honour , joh. . . and if he ought to follow his conscience , all heresie shall be nothing but a most innocent , harmelesse , godly and zealous errour , why then doth this author say , it is such a sinne as he is selfe-condemned , that is , as he expoundeth it , though there were not a god , nor any other to condemne him , yet he is condemned of himselfe ? why doth the holy ghost bid us turne away from such a godly innocent man , who loveth the truth of christ , christ and heaven , better then father , mother , brother , sister , lands , inheritances , his owne glory and name , yea nor his owne life , sure he must be the man to whom life eternall , and a hundreth fold more is due by the promise of our saviour , matth. . , . yea he doth more then merit life eternall , he is free of selfe , any aime to pleasure , profit , honour , or any created thing , and mindes god onely as his end ; but can his end ; though never so good , justifie his heresie , or his dying for a lye ? let celsus , or any libertine , shew what end the fathers had in killing their sonnes and daughters to god ? the holy ghost saith , they sacrifice to devills , not to god , but they would not say they intended to gratifie the devill , but to serve god in giving the dearest thing they had for god ; and could their end be pleasure , profit , honour ? to looke on these , except in a spirituall fury , and mad zeal , that sathan inspired them withall , is folly , for there was no pleasure in it but sorrow , no gaine , but to lose a sweet child , but it purchased to them great glory to be said to love their lord god , above the fruit of their body , and to give the fruit of their body for the sin of their soul . religio tantum potuit suadere malorum . that they might be delivered from the torment of conscience they were under , and the fury and hellish zeale of not sparing the flesh , and losing the life for an heresie , which the hereticke knowes through the glimmering of a conscience deluded , to be a heresie , but will revenge , on a contrary sect , of a contrary opinion , desire of glory , and a name of knowledge , of a great wit , singular holinesse blind the light , and what was their end who baked bread , and warmed themselves with a part of an ash tree , and of the residue made a god and worshipped it ? it is a vaine thing to aske what rationall end a man hath in these , for god hath judicially shut his eyes and his heart , as the devill hath runne away with his naturall wit. . it is bad divinity to say there was no other cup offered to christ , but the cup of temporary death offered to all the martyrs , as if christ suffered not the wrath of god , and death , due by justice , to all the elect , whose sinnes hee bare , he must thinke basely of christ , the grace of union and of unction of whom it is said , esa . . he shall not be discouraged , who teacheth that the feare and apprehension of death temporary caused him sweat blood ; and complain , my god , my god , why hast thou forsaken me ? and what comfort have we in christs death , if he suffered not that which is equivalent to eternall wrath ? and if he suffered no other death then a godly martyr did , whereupon minus celsus goeth on to extoll heathens , who dyed worthily for the hope of eternity , as anaxarchus , who bad the enemies beat the bellows , not anaxarchus , when they were hammering him alive with iron hammers , and hannibal who , lest he should come into the hands of the romans , dranke the poyson which he carried under a pearle in his ring , hoping for immortality ; these and the like serve to equall the death of hanniball and jesus christ , and to make anaxarchus , hannibal , empedecies , seneca , who judas-like murthered themselves , to be freed of servitude , and upon the leane and empty hope they had of eternall life , to have dyed conscienti● non mal● , with no ill conscience ; for neither pleasure , profit , nor honour , but for the hope of life eternall , as the martyrs of the devill doe , especially servetus who dyed roaring and crying like a hopelesse beast ; as if there could be a good conscience in hannibal , or any heathen , who knew and heard nothing of a conscience sprinkled in the blood of jesus , and purged from dead workes , to serve the living god , as if heathen selfe-murtherers , who against the law of nature kill themselves , deserved no more to bee punished by the magistrat●●he minister of god , then a godly innocent hereticke burnt for blaspheming of the trinity and the sonne of god : as a despairing dog servetus dyed , and that they had officax signum conscientiae non malae , they had truly a good conscience , were free of hypocrisie , or vaine-glory , or any bad end in killing themselves , this serves as much to free the most desperate and hellish murtherer , from the sword of the minister of god as heresie : so celsus playes the atheist egregiously in setting selfe-murtherers , hannibal , seneca , empedocles , slaves of vaine-glory up at the right hand of god with christ . but if celsus would but offer a shadow of an argument , it should be thus , innocent men that dye for no worldly end , and will both willingly be killed , and kill themselves with their owne hands , for no end but to obtaine life eternall , and because they will not doe that which an erroneous conscience , stuffed with , arrogancie , pride , self-allo●ation of learning , zeal , and a name , judgeth to be sin , are not to be punished by the sword , but such are hereticks willing to be martyrs for the devill , and heathen that kill themselves to obtain eternall life ; ergo , the major is false , the assumption bloody and unjust , the conclusion blasphemous and atheisticall . . consider how celsus proveth that the heretickes that dye for heresies is not taken with vaine-glory ▪ and for a name , because a hereticke dyes infamous and filled with reproach , but make an argument of that , he that dyes for that which , in the opinion of the contrary side , is infamous and reproachfull , cannot dye for a name among men , and vaine-glory ; but he that dyes for heresie , dyes so , ergo , the major is most false , for to dye for heresie in the estimation of the heretick , and of all of his opinion , and of all , that for all after generations shall be of his opinion is no reproach , but an everlasting name to the hereticke so dying , and a name and glory with men is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an opinion , and is coyned , lives and breaths in the conceit and braine of men ; we all say , lucretia , seneca , ca●o , dyed for vaine-glory , for to the romans it was glorious , yet they dyed truly and really infamous ; for christians , who know what true honour and true liberty is , say and truly thinke , they dyed infamous , and shamelesse murtherers and slaves to the people , and the aire and breath of the peoples mouth , and their empty plaudite . . nor will any man ( far lesse an hereticke ) willingly chuse the destruction of his owne soule . answ . an atheist sticks not to contradict god , prov. . . all they that hate me love death ; but false teachers and hereticks , hate wisdome and christ , deut. . . not to follow god is to hate god , he denyes the lord that bought him he is proud , destitute of the truth , a vaine and unruly talker , reprobate as concerning faith , leads captive soules , and such cannot chuse the feare of the lord. . he speaketh like an heathen ; for the will of hereticks and of all godlesse men is captive , and the will they have is to serve the devill , and though we could not tell determinately what end an hereticke hath , in dying for his heresie , it cannot prove his innocencie . yea the donatists killed themselves , and cast themselves downe head-long from an high place , they did that ( saith mr. celsus ) out of obstinacy and malice to be avenged on catholicks , and bring them under the guilt of persecuters , which was an evill conscience in them , but there can be no evill conscience in an heretick dying for his opinion , an hereticke dying for his opinion cannot have an ill conscience , he prayes to god , commends his safety to him , acknowledgeth christ his son , his redeemer and saviour , sings hymnes and praises in the midst of the flames of fire . answ . that is a conjecture that donatists and circumce●●ions killed themselves to be revenged on catholicks , augustine neither ep. . nor ep. . nor elsewhere makes mention of such an end they had , but because they beleeved it was happinesse to dye for christ ; yea though so it were , praying and praising , and crying , the temple of the lord , will he say there can be no malice in theeves , murtherers , adulterers , perjured persons , walkers after other gods , and such as kill their sonnes to the devill in top●e● , jer. . , , , . , . and in bloody persecuters , who said the lord be glorified , esa , . . and in these that thinke they doe god service , in killing the apostles of the lord , joh. . . the man speakes not like a divine but an atheist , and most that are for libertinisme , to me are atheists . . when servetus and other martyrs of the devill dye●● , we heard nothing of their singing of psalmes in the fire . paul 〈◊〉 a swearer , and a drunkard , who denies the deity of the son of god , is not one of these . but celsus ( i conceive ) thinkes the godly martyrs that the bloody mother of fornications babylon hath killed , for the testimony of jesus ; were heretickes , because they had no certainty of faith for the truths they were burnt for , because the faith of libertines is scepticisme . . heretickes may , before men , pray and acknowledge a saviour , but as the formall of heresie , so of sound faith is in the heart , and unseen to celsus , and therefore this argument is but a conjecture , and so paul , tim. . saith , those that 〈◊〉 from the faith , have but a form of godlinesse , & deny the power thereof , though heretickes acknowledge a redeemer , which yet may be questioned whether they doe all so , even those who deny the lord that bought them , yet these arguments of celsus and libertines plead for liberty of conscience , not onely to hereticks , that acknowledge a redeemer , but to all , to open blasphemers , apostates from the christian faith to judaisme and mahometisme , for should any christian turn jew ( as some have done , and pray to god , and be willing to dye for judaisme and acknowledge the messiah to come , libertines can no more make a window in this mans conscience to see his end in so doing , and know infallibly that neither pleasure , profit , nor honour led him , but meere and onely principles of religion , in regard places in the new testament cite passages of the old so farre , seemingly , to reason contrary to the scope of the prophets , then you can see to the conscience of a hereticke , and religion is to be compelled in no man , one or other , nor the sword or violence used against any ; though celsus and the belgick remonstrants thinke false teachers may rather be banished and imprisoned , le●t they pervert the faith of others . but if they yeeld any corporall restraint or violence may be used against false teachers , they fall from their cause and lose all their arguments for one degree of one violence ( though banishment be cousen germanes to death , and to some who cannot live and subsist but in england , as there are many such , far worse ) can no more be used against the conscience , then forcing of ten degrees , or tormenting deaths . but● saith celsus ) heretickes that dye for their heresie are stupid and drunken . but how can stupidity and malice be in one , ( saith he ) malice is not without certaine knowledge , stupidity deprives men of knowledge , and render them blocks , can ye find a man who willingly and wittingly makes defection from god and resists the truth against his owne conscience , and yet is so stupid that he knowes not what he doth , and can indure foolishly to dye for maintaining a lye ? answ . if the author were not stupid , hee would not declare himselfe so atheistically ignorant of spirituall stupidity ; for highest malice and a hardened and fatned heart , eyes , eares , and a heart that cannot see , heare , or perceive , and so are spiritually stupid , doe not lodge sundered one from another , esay . , , . hath this man read the word , esay . stay your selves and wonder , cry ye out , and cry , they are drunken but not with wine , they stagger , but not with strong drink . . the lord hath powred out upon you the spirit of a deep sleep , and hath closed your eyes ; the prophets and your rulers , the seers hath he covered , and yet these same were deep hypocrites , and malicious opposers of the wayes of god , enemies to , and persecuters of the true prophets sent of god : v. . and who were these but scribes & pharisees , in whom there was as much malice against christ and his disciples , as can be in the devill , or such as sin against the holy ghost ? as may be seen , matth. , , . matth. . , . matth. . , , , , , . and god powred the spirit of slumber on the jewes , rom. . . . and there was superlative malice in them against the knowne truth , act. . . . and blasphemy , act. . , , , . and yet these men in evill , and as touching litterall knowledge know well what they were doing ( though they were spiritually blocks . ) see matth. . , , . joh. . . joh. . . they privily bring in ( pet. . ) damnable heresies , they make merchandise of you with faire words , then they wanted not devillish wit enough . and tim. . . they speake lyes out of hypocrisie and the doctrine of devills , forbidding meates and marriage , there is wit , for these look like singular mortification , yet they have a conscience so stupid , as it were burnt with a hot iron . this also is grosse ignorance in libertines , that they thinke those who sinne against knowledge , and conscience and out of malice , as those that sin against the holy ghost , doe not sinne through ignorance also , which is most false , for the most malicious sin against knowledge hath an interpritative ignorance con●oyned with it , as the pharisees who sinned against the holy ghost , in crucifying christ ( some of them as is cleare , joh. . . joh. . , and else where ) yet they sinned ignorantly also , for had thy knowne , they would not have crucified the lord of glory , cor. . . chap. ix . of liberty of prophesying of erroneous inditement of conscience that it is not our rule . but we judge that hereticks admonished and convinced of their errour doe sinne on the borders , at least , of the sin against the holy ghost , in regard they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , selfe condemned , as paul saith , tit. . . a man that is an hereticke after the first and second admonition , reject . . knowing that he , that is such , is subverted , and sinneth , being condemned of himselfe . where the apostle saith , an admonished and wrought upon hereticke , who is convinced of the truth , and yet still resisteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is perverted , or subverted , desperately perverted , like a building throwne downe to the foundation . . he finneth , as condemned of himselfe , that is , judged and condemned by his owne conscience , and so sinneth willfully , and with a high measure of light , but hee shutteth his eyes against the light and known truth , and resisteth it . the hereticke here spoken of , tit. . . is not the man who moves such questions ( say they ) as he knowes to be vaine and light as arminians say . for as vedelius saith , he expresly speakes of an heretick . it is a question , if any bee called an hereticke in the word , because he moves such questions . . the hereticke here is subverted , and so turned off the foundation christ . but he that moveth vaine and unprofitable questions can at best , but build his hay & stubble upon the foundation christ ; now such a man may bee builded on the foundation , and saved , though the fire destroy his worke , and so he is not turned off the foundation . yea , if he wittingly and willingly move vain and light questions he cannot be saved , nor doth that follow , for his knowledg of the levity of these questions aggravates his sin , but cannot cause to amount to a sin so high as to subvert the mans faith , because he may keepe the foundation , though he hold these vaine and light opinions , for they are not in themselves destructive of the foundation . . there is no mention , nor any hint here of vaine and light questions , but of admonished heretickes , therefore eusebius l. . c. . referres it to those that deny christs divinity , to marcion and corinthus , and they say john would not stay in the stoves with cerinthus , and polycarpus his disciple would not speake with marcion , but said , i know thee to be the first borne of sathan . . it is here to be noted , that these authors also make the conscience , though erroneous even in fundamentalls , the rule of faith , if the person beleeve that he worships god according to the rule of the word , and there be some morall honesty in him , and so teach there should be a toleration of al hereticks , then no man is the heretick , but he who professeth points of truth , which he believeth to be lyes & untruth ; but so there is not an hereticke in the world , but the devill , and such as professe a false religion , before men , which in their conscience they beleeve to be false . but the apostle saith , tim. . now the spirit speaketh expresly that in the latter times men shall depart from the faith , giving beed to seducing spirits ( popish priests and familists ) and doctrine of devills , . speaking lyes in hypocrisie , having their conscience seared with an hot iron , . forbidding to marry , and commanding to abstaine from meats . now a seared conscience burnt with an hot iron may and doth teach marriage to be unlawfull to some , and doe beleeve it for a truth , that church-men should not intangle themselves with the affaires of this life , such as marriage and care of children , because pastors goe a warfare for jesus christ , yet the text saith , they that so teach are seducers , who with a seared conscience , speake lyes in hypocrisie , and so must be hereticks and worse . . no rule can be falser , and more crooked then the conscience , for if ye must be obliged to follow conscience , because it is conscience , or because right or wrong ; if you must follow conscience because conscience , yee must ever follow your conscience , though never so wrong ; for the most erroneous conscience is conscience , though the devill should immediately actuate it , yet doth not leave off to bee conscience , and to be the rule , and if so , when the conscience of some saith its good service to god to kill the apostles of our lord , because they preach the gospel , then doe persecuters nothing , but what they are in duty bound to doe , when they murther the apostles , because they preach the gospel ; for to follow the rule , which god hath appointed must be a bounden duty . and the same must follow , if the conscience as evill be the rule , for then should men serve god , in sacrificing their sonnes to god , in community and plurality of wives , when ever their conscience should dictate any such thing to be lawfull , though , in it selfe , it be most contrary to the word of god. if the conscience as good , or as the arminians seeme to say , as principled with morall honesty be our rule , then the conscience as conscience is not the rule , but as it is ruled by morall honesty , this wee cannot say , for morall honesty qualifying the conscience as a rule , is not able to render the conscience a streight and perfect rule in supernaturall duties , since it is but a naturall principle in us , and that a most corrupt one , by reason of sin , and how then should it regulate us in all the wayes of the service and worship of god ? should it ever oblige us to beleeve in him , who justifieth the ungodly ? . againe , the lord maketh the law and his revealed will in the word , the rule of all our actions , deut. . , . deut , . , . ps . . . king. . . . if that which is called liberty of prophesying be examined , it is either a liberty of beleeving , and teaching what is intrinsecally true according to the word , now this they will not say , for we deny not liberty to prophesie truth to all that are called to publish it . or secondly , it is a liberty to prophesie what is false , which is conceived to be false , that is devillish licence not liberty ; sure god hath allowed no such liberty to men to prophesie falsely , and to destroy soules , in this meaning , god hath no more allowed us liberty of prophesying false things , then liberty of killing , whoreing , robbing , or lying . or thirdly , liberty of prophesying is liberty of prophesying truths or falsehood , which yet are conceived to be truth not falsehood by those who prophesie ; nor hath god given so a liberty of prophesying , for every true liberty of prophesying , god hath given to his prophets and apostles , if it bee a lawfull gift , the use thereof is commanded and injoyned to us , as the arminians say it is in these words , thess . . , . quench not the spirit , despise not prophesying , for they say , the meaning of these words are , quench not the spirituall sense of the word which any man saith and perswadeth himselfe he hath from the spirit of god , that is , either by inspiration or suggestion of the spirit , or by the helpe of the spirit of god , in which sense the apostles seeme to take the word , thess . . . joh. . . now all the liberty of prophesying is here set upon a brazen pillar of ( so it seemes to be ) and we say ( so it seemes not to be ) but god certainly will not have nathan , david , samuel , ezechiel , in either old or new testament , to extinguish the spirit , or to despise prophesying , but god gave no liberty ; nor entered it ever in his heart to command such liberty of prophesying to his prophets of old , except we say , that god gave to nathan liberty to say to david , doe all that is in thine heart , build thou the temple , and the lord shall be with thee , which was an untruth , and that god bad samuel say of eliah , he is the lords anointed , and gave him liberty to prophesie that which was false , whereas the lord saith to ezechiel , ch . . heare the word of my mouth , and jeremiah c. . . arise and speake unto them all that i command thee ; and thereby bindes them up , and denyeth all liberty of preaching or prophesying their owne word , or their owne perswasions , even under the notion of the word of the lord , and doubtlesse when nathan exhorted david to build the temple , and samuel said , that eliah was the lords . anointed , they spake not that as their owne word , but were perswaded that god revealed himselfe to them , though both were mistaken grossely ; so christ saith to his apostles , matth. . , . goe preach , teaching them to observe all things whatsoever i have commanded you ; he interditeth them upon the same reason to bring any of their owne commandements flowing from their owne spirit , under any pretence , though they thinke them right , though peter should conceive to judaize a little , gal. . was the minde of christ , and hee might preach it , and practise it , as the minde of christ , yet peter and all the apostles , matth. . are bound up ▪ they have no liberty of conscience to preach their owne ( videtur ) so it seemes ; for then should our faith be ultimately resolved into mens phansies , and ( so thinketh our reverend saltmarsh , or wil. del ) and not into the word of god. libertines say their goddesse , their diana , is strangled and fettered , and the spirit it quenched , if this liberty of prophesying be denyed to them ; but to restraine liberty of sinning and lying , is no violence done to the spirit of prophesie , but this exposition calleth the phansies of men the spirituall sense of the word of god , as familists and antinomians in england father their dreames upon the spirit of god. so pe● . stairie , who ordinarily preacheth the rovings of his own phansie , taught . oct. . before the house of commons , after the houses passed a brave ordinance for liberty of conscience and prophesying , that the house should not oppose , or resist any thing that pretended to christ . now if he spake this to the house as a parliament , he forbad to hinder a simon magus , an hymeneus , a philetus , a jezabel , a jesuite , to preach ▪ what he pleased , for jesuites pretend to iesus both name and thing , all the familists , sotinians , arrians , libertines , and false teachers , who deceive ( if it were possible ) the very elect , pretend to iesus christ , and to the anointing . if he spake to the people , they are not by the word of truth , nor all the ministers in england to refute the false teachers that pretend to christ , for to refute them , were to oppose and resist them , for if they pretend to christ , you know not since yee are not infallible , but they may be teachers , sent of god , though they bee the most errand seducers that ever spake , and so they are no wayes to be resisted , who resist the truth . ▪ quench not the spirit , must have this meaning , quench not the dreames of independents , libertines , antinomians , for they perswade themselves they have the spirit of god and minde of christ , in all they speak . but this quench not the spirit , is , cherish , entertaine the gracious motions and inspirations of the spirit in your selves , and despise not , that is , highly reverence the preaching of the gospel , separate not the spirit and the word , for it is a litote , where lesse is spoken but more intended , as esay . . ioh. . . but this glosse yeeldeth this sense . despise not the spirit , that is , beleeve what ever a godly preacher saith , be it his owne dreames and rovings to be the word of god , and reverence it , for he perswades himselfe it is so , and speaketh them as the oracles of god , though they be his owne wind-mils , and sparkles of his own vaine-glory . for this , ( not to quench , not to despise ) is undeniably to beleeve these prophesyings as the word of god ▪ how then are we to try all doctrines and spirits , if we are to take all for fi●st that comes into the net ? but since you are not infallible ( say libertines ) it is an extinguishing of the spirit to account that to be the spirit of sathan which agreeth not with your spirit , if your authority were infallible , as that of the apostles was , the answer would have some colour , though the apostles used not that authority to crush liberty of prophesying , but they commend the trying of the spirits , and since our judgement is not infallible , reason requires that we should not desire other spirits pious and good to be oppressed and suffocated . answ . we reject no spirit , because it agrees not with ours ; for our spirit is not the rule , as libertines contend , but because it swerves from the oracles of god ; if any man speake , let him speake as the oracles of god ; let us prophesie according to the proportion of faith . . this answer saith , that no man now in the christian church can try all things , doctrines , and spirits , and refuse the evil and deluding spirits , & hold fast that which is good , and beleeve the spirits , speaking from god , because it is to extinguish the spirit ( say our libertines , ) since we are not infallible apostles to judge these spirits for mad phansies that agree not with our spirit ; we say its impossible to try all things , and hold that which is good , but we must judge false spirits to bee false spirits , not because they agree not with ours ( that is the calumny of libertines ) but because they swerve from the word of truth , though we be not infallible as the apostles were , but this reason supposeth that because of want of apostolick infallibility we should try all spirits , and all doctrines , but condemn , reject , and refuse none , as spirits of the devill , for that is to extinguish the spirit , and pitch and settle our faith upon no doctrine , but like scepticks sail about the coasts of truth all our life , and dye in no beliefe at all . it is false that the apostles did not crush your liberty of prophesying , for paul , thess . . . extinguisheth those spirits who would shake the faith of the thessalonians , to make them beleeve that the day of christ was at hand , for he forbids to beleeve them , and john extinguisheth the familistical and antichristian spirits , who denied c●rist to be come in the flesh . o but ( say libertines ) these false spirits , knew what they preached to be lyes , and yet preached them as from god , and wee stand for no such liberty of prophesying , nor such spirits as these . answ . this is a conjecture , that they beleeved the day of christ was not near hand , and yet preached it was near , there is not one shaddow in the text , or colour hinteth that way : for , familists and seducers now , have not so much to say for their dreams as they had , yea , they had much to say , that made them beleeve that day was near hand , since christ had said , these were the last days , and the apostles do writ it , that new were the last times , and that the end of the world was fallen on them , and they preached al they wrote , and so it is rather like they beleeved the day of christ was near , and the antichrist in jobus time , had as much as seducers now have , to make them beleeve that christ was not come in the flesh , since the blinded jewes alleadged all the prophesies of the old testament as not fulfilled in the son of mary , and sure they had more to make them beleeve it , then gortin , saltmarsh , and other familists ( whom libertines ( i beleeve ) call a part of the godly party ) if they speake according to their conscience , can alleadge for their new , false , and fleshly visions they preach and print . though we be not infallible as the apostles were , yet reason will not say , we should not desire that pious and good spirits , that is , those that call themselves so , but are lyers , to bee extinguished . for wee are to pray that god would cause the unclean spirit , and the false prophet , libertines and others , to cease out of the land , and so faith requires , wee should try them by the word , and pray and desire they were crushed and extinguished , i mean not in their person , but as touching their false doctrine . but present your selfe ( say arminians ) before the tribunal of papists and they will condemne you of heresie , and if you alledge the spirit teacheth you , they will answer , is that the spirit which corrupt and madde reason teacheth you ? the spirit of the devill , said the spirit of christ was the spirit of beelzebub . answ . what inferre libertines hence against us ? this is to place no more power in synods but directive : sir , if it please you , this is gods will. but wee hold lawfull . synods ( which is not in the synagogue of rome or papist ) may as wel rebuke , exhort , and instruct with all authority , as timothy , or any one particular pastor , and this is more than the directive and sceptick teaching of one private libertine , teaching ( with a reserve ) convincing and condemning another in a scepticall way . but all tends to this , protestant synods convened in christs name , can say no more , but wee teach what our judgement is , it may be true , it may be false , yeeld a sceptik consent with a reserve to it , that is all , and why ? because protestant synods convened in the name of antichrist can peremptorily and tirannically condemn the truth as heresie , and say they are infallible , and their synodicall decrees are the very word of god , ergo , protestant synods , may not authoritatively command you in the name of christ to beleeve and receive their lawfull decrees conditionally , after yee finde them agreeable to the word of god , there is no consequence here . prelates condemned the truth as heresie and schisme , pharisees condemned christ as a samaritan , ergo , protestants sound in the faith cannot condemne popery , familisme , and ergo , paul cannot condemne 〈◊〉 as a perverter of the waies of righteousnesse : this is , as if you would say , a robber cannot by law jure condemne a traveller to render his purse , ergo , a judge cannot compell this traveller to pay just debt . we do not instance from the teaching of the spirit , but from the cleare word of god. chap. x. of indulgence in fundamentall , or non-fundamentall errors . but say the arminians , the question is of hereticks , not of those who dare deny the things openly decided in the scripture , but of those who call in question those things that are , or may be contraverted . there was never an heretick who called in question whether theeves , drunkards , robbers , railers , idolaters , shall enter into the kingdome of heaven , or whether god be to beloved above all things , he is not a christian , he is not an hereticke , but worse than a hereticke who denyes those things that are plain and obvious in scripture . but he that layeth a law upon others , which he must follow under pain of death , imprisonment or banishment in things belonging to liberty of prophecying , which are conjoyned with the reverence of god and the scripture , trampleth all prophesies under foot . answ . this definition of an hereticke is in quesion , there be in england who deny all scriptures as no word of god , yet are judged by libertines , not punishable by man. . all things that may be controverted , is wide . nothing but it is converted , except whether there be a god or not , and many doubt of that : there be even now , who deny jesus christ god man , the necessity of his death , his offices , the immortallity of the soule , the resurrection , last judgement , a heaven , a hell , but al to libertines are uncertaine , and the denyall of any point , not by the light of reason , but by supernaturall revelation , such as these articles , that god is one in three distinct persons , that christ is god and man in one person , that he dyed to satisfie divine justice , that we are saved by his righteousnesse imputed to us by faith , &c. is no heresie , but may consist with true godlinesse , and therefore they give instance in fundamentals which are knowne by the light of nature , as that theeves , drunkards shall not inherit the kingdome of god , that god is to bee loved above all things , now th●se are principles of naturall theology known to heathens , so that such godly men , to which libertines would yeeld an indulgence and liberty , are good moral honest civil men , who beleeve fundamentals known by the light of nature to christians and heathens equally , for civill heathens may have the sound faith of al such fundamentals , and beleeving morall and naturall fundamentals , though they know not jesus christ , or possibly never heard of him , may be saved and not be beholden to christ knowne as a saviour , so some libertines tell us , not any man is to suffer death , though he deny and malitiously oppose , all the principles of the gospell , because these are knowne no ways , but by supernaturall revelation , and the light of faith which commeth from god , but i take the ground of this to bee , because supernaturall light is above us , and not in our power , but by this reason , christ should not have rebuked the pharisees for not beleeving in him , nor the sadduces for denying the resurrection , nor should paul have smitten eli●as with blindnesse for perverting sergius paulus from the faith , for it was not in their power to know or beleeve otherwise of these gospel fundamentals that are not beleeved , but by supernaturall revelation , then they did , other libertines say , they are only hereticks or at least punishable by men , who deny fundamentals of cbristian religion , but are sparing to tell us what fundamentals , whether of law and known by the light of nature , or of gospel known onely by supernaturall revellation , so that ere they finde the hereticke , they must show you the point they deny is fundamental , and its possible that is a difficil businesse , whether it be fundamental or not , if he go for a sectarie he is a godly man , and his godlinesse shal prove the poynt is not fundamental , for this is the logick of our time , such a people are godly , therefore their opinions are against no fundamentall point , whereas this is a better consequence ; such points are fundamentall , ergo , if men twice or thrice admonished doe yet wilfully goe on to maintaine opinions manifestly contrary , they are not godly , for the apostle tel● us of doctrine according to godlinesse then must the doctrine soundly beleeved make the person godly or argue him to be so , but the man let him goe for a saint cannot make or argue the doctrine to bee the doctrine according to godlinesse , if it be not so in it self , and we are inclined , if the man be of our own tribe and sect , to defend his tenets , and not to judge them fundamental error . . we wish much an argument to prove bodily violence , or ecclesiasticall co-action may be used against men erring in points fundamentall , but not in non-fundamentals , since god delivers his mind as clearly in non-fundamentals , if not more clearely , as in fundamentals , and the authority of the lord who commands faith is as great in non-fundamentals , and our obligation to beleeve no lesse , then in the most necessary fundamentals , as therefore abstinence from adultery with bathsheba , and murthering of vriah in david , is as necessary , necessitate precepts , as the whole course of davids repentance and turning to god , yet it is not so necessary , necessitate medii , for david is a saved saint , though he absta●●● not from that adultery and murther , but without conversion from the state of sinfull nature to the way of saving grace , it is unpossible david can be saved ; so to abstain from idolatry , and to demolish the high places , and to punish those who resort to them is a godly practice , yet though 〈◊〉 commit idolatry with the golden calfe , yea and make the people naked also : and asa , though he demolish not the high places all his reigne , nor punish any for that idolatry , and did persecute the seer , yet aaron was the faithfull priest , and the anointed of god , and asa and some other kings heart , were perfect before the lord , though they fell in these sins , nor were these fundamentals , sinnes in practice , inconsistent with saving faith , more then errours and teaching of errours in non-fundamentals , to the ruine of many souls doth exclude a possibility of being in the state of saving grace , but it cannot follow , that because teaching and publishing of errours in non-fundamentals is consistent with saving grace , that therefore these non-fundamentall sinnes of murther , adultery , tolerating of idolatrous high places , persecuting of faithfull prophets , making of a golden calfe , and hallowing of it to be adored as the god that brought israel out of aegypt , are sins not to be tolerated in the truly godly , such as aaron , david , and asa , for then should they be tolerated in the wicked also , for the toleration of such in the godly , because they are not fundamental wickednesses , inconsistent with saving grace , is as destructive and more , because of their extream scandalousnesse , to all peace and safety of humaine societies , and to the duty of the godly magistrate , as these same sins in the wicked , upon the same grounds publishing of all errors non-fundamentall , the toleration of the high places are as inconsistent with peace , destructive and injurious to soules , especially in the godly , as scandalous to other false teachers , as these non-fundamentall sins . but ( say they ) the reason is not alike in non-fundamentall sinnes , that are expresly condemned by all , aarons idolatry , davids adultery , asaes persecution , no man ever defended , therefore they cannot bee tolerated by the magistrate without sin , though the acting of these sins may consist with sound faith . but most of non-fundamentalls are not clearly determined in the word , in regard of our dulnesse and naturall blindnesse , and therefore the magistrate cannot punish the non-fundamentall errours , for these which be non-fundamentall errours to some godly and learned , are non-fundamentall and seasonable truths to others , as godly and learned as they are . but to all the godly and learned , aarons idolatry , davids adultery and murther , asa's tolerating the high places , and imprisoning the seer , were sins unjustifiable , and by the light of nature such as no godly magistrate can tolerate . but i answer , if this be a good reason , why there is not the like consideration of these sins non-fundamentall , and doctrines non-fundamentall , because some doctrines non-fundamentall are seasonable truths to some godly and learned , and these same are lyes and untruths to others , as godly and learned as they ; then should also divers fundamentall errours bee tolerated as well as non-fundamentall errours , which independents , the masters of this distinction with the arminians will not say , because to some godly and learned independents , this is a fundamentall truth , that murther , and adultery , and robbery , are not to be tolerated by the magistrate , that magistracy is an ordinance of god , but to many anabaptists as godly and learned as they , it is not onely no fundamentall truth , but a fundamentall errour , under our meeke saviours reigne , there ought to bee neither sword nor speare , but instead of them , plow-shares and pruning hooks , and since libertines will not have godlinesse to be valued by soundnesse in doctrine , but by mens spirits of discerning and charity , independents are to repute familists , socinians , antinomians as godly and learned as themselves : now independents thinke that christ god-man came to satisfie the justice of god for our sinnes , and that ordinances are necessary for all in this life , yet these , and many the like familists and socinians judge fundamentall lyes , and who have any discerning , and have heard mr. john goodwin pray , and seene his writings , which i have done , will repute him as godly and learned as any independent in england : so i judge with correction ; yet he will say the godly and learned independents in england hold many points to bee fundamentall truths which he reputes to bee fundamentall untruths , as namely concerning justification by faith , that the scriptures we now have by the saith whereof we must be saved , is the word of god. mr. joh. goodwin must say these are fundamentall lyes , and many fundamentals in the late confession of ass●mbly , i know m. john goodwin in his writings , denyeth to be fundamentall truths . . it is not enough to say most of the non-fundamentalls are not determined clearely in the word , libertines we 〈◊〉 dispute withall , must say , not any non-fundamentalls are determined in the word , but all fundamentalls are clearly determined , else they must belye their distinction which independents in the apologeticke narration make almost a principle of faith ( though i hope it shall never be one to me ) that all non-fundamentals are to be beleeved without a reserve , and all fundamentalls with a reserve ; for if many non-fundamentalls are also to bee beleeved without a reserve , it would have been service to the church , they had beaten out that arminian principle a little more , and subdivided non-fundamentalls in such as are to bee beleeved with a reserve , and a demurre , and such as are to be beleeved without a reserve , then in some non-fundamen●●ll● men are not to be tolerated , and what be these . . the distinction should so beare a leg and halt , for then some fundamentalls we beleeve without a reserve , and no toleration is to bee yeelded in them , but the sword and the club must presse faith in these , and we are to beleeve but some non-fundamentalls with a reserve , not all , and indulgence is due to men in some non-fundamentalls , not in others ; but we know our brethrens frequent arguing , independencie is not fundamentalls , ergo , our brethren should tolerate it , but we deny this consequence ; yea erastianisme in its highest sphere is not fundamentall , and yet high erastianisme is persecution both of independency and presbytery , doth it follow then , it must be tolerated ? . if the magistrate cannot punish the error in non-fundamentals , because , in regard of our dulnesse , they are not clear in the word , so in regard of our dulnesse many fundamentals in the gospel are as uncleare , and that all acknowledge that aarons idolatry , and davils adultery and murther , are sins unjustifiable , and which the magistrate by the light of nature is not to tolerate , and that he is not a christian who denyes that theeves and idolaters who shall not enter into heaven , and that god is to be loved above all , is a great untruth , many anabaptists there were in bullingers time , who taught none but whores and harlots should enter into the kingdome of god , which is cousen germains to this . againe , what is theft , is as disputable , as in the case of usury , and whether the saints the just and spirituall inheritors of the earth , all things are yours ( saith paul ) doe rob and steale , if they invade the possessions , houses , monies , and lands of unregenerate and carnall man ? whether he bee a murtherer who sacrificeth his childe to god in imitation of abraham ? are as uncleare , in regard of our naturall blindnesse , as most of the non-fundamentalls : and anabaptists that are godly and learned , have as much to say from scripture for denying of fundamentals , as in many in non-fundamentals can plead , why their tenets are true , and though erroneous , yet not punishable ; and they should upon the same ground have a toleration for murtherers , robbers , theeves , that flow from meere conscience , and religious grounds , and though these practises bee destructive to peace , yet with what conscience can the magistrate punish them as destructive to peace , when it is not clearely determined in the word of god that they are destructive to true humaine peace ? for if they be lawfull , and some of them acts of worship , as the actors are in conscience perswaded they are , they cannot be destructive to peace , yea to punish them is tyranny over the conscience , say libertines . now i propose these queries , and desire libertines to answer them . . should not the magistrate punish no thefts , no robbery , no murther , but such as are thefts , robberies , and murthers , undeniably and uncontroversally to the conscience of all that are members of that society , whether anabaptists or others ? . should the magistrate abstaine from punishing of that which is false worship , for example sacrificing of a childe to god , for feare he domineere over the conscience of a christian , and so transgresse his sphere , and sit down in gods roome ( which is really murther , and shedding of innocent blood ) though it be not so to the man-slayer , but acceptable service to god , and yet punish the same false worship , as murther and destructive to peace , whereas to the actors consience , whom he desires to favour , it is not murther and not destructive to peace , does he not really and by his office as great violence , and exerciseth no lesse a domineering power over the mans conscience , then if hee should punish this as false worship ? . will , or can notionall or mentall consideration licence the magistrate to domineere over mens consciences , and exercise soule-tyranny and invade the throne of god over the conscience , when it is upon the same reasons and arguments of scripture ; as probable that the taking away of a fathers head for sacrificing his son to god , is not destructive to peace , nor any breach of the sixt commandement , as it is probable it is true and acceptable , and worship to god , and though it were false worship , it is as probable that to punish it , is a sacrilegious invading of gods place , as it is an act of justice in the magistrate ? . if the magistrate must beleeve , as the libertine , doth , doth , and teacheth him , what he will , if it were king and parliament , and all the judges in britain , if they be of the faith of libertines , what conscience have they to take away the ●ead of a father , who sacrificeth his onely childe to god , upon meere religious principles , what warrant have they before the tribunall of god to cut off his head , as a peace-breaker , rather then to spare his life as a sacrificer , and a devout , and zealous ( whether it be blinde zeal or no , the libertine magistrate hath nothing to do to judge ) worshipper of god ? whether or no hath the magistrate who in that case , killeth a● innocent man ( according to his own libertine-conscience ) greater respect to false peace in a humane society , then to true piety and innocent walking with god , which forbids him to punish any thing that is onely to the subject , he punisheth , a meere devout worshipping of god. . upon the same ground , should not the masse , and all the broad worship on earth be tolerated , since it hath farre lesse connexion with disturbance of peace , then the anabaptists children-killing worship of god ? . if the formall is ratio , the onely formall reason and cause why the magistrate is to use corporall coersion against none now under the new testament , but is to suffer every man to worship god , as he best pleaseth , because the worship of the new testament is more spirituall , the law-giver christ , a meeker mediator , then moses , and there is no warrant now to hinder any man , or lay bands and coactive violence upon christs free subjects , with force of sword , to restraine them in one worship , more then another , what reason an anabaptists offering his son a sacrifice to god , should be restrained in his sacrificing , more then in other acts of worship ? is not the man persecuted for his conscience ? is not this a carnall , and no new testament way of restraining him , when he is restrained by the sword ▪ is not the onely word of god , and no weapons that are carnall , the way of rescuing men from all false worship , and the onely way . . nor can the bloodinesse and cruelty of that worship be a sufficient ground , why the magistrate may restraine the conscience of the devout worshipper ; for who ought to sit as lord judge above the conscience of this father , and sentence the worship as destructive to peace , or the worshipper as a bloody man ? his conscience is under the new testament , and the lord his onely judge . but by the light of nature , that the father kill the sonne to god , 〈◊〉 murther , and ●ruel●y . but i answer , if it be gratefull worship to god , it is no more cruelty then to burne a beast to god , and you are to suppose that a godly anabaptist , hath warrant from god for that worship , as well for burning of beasts , and offering yearely thousands of bullocks and sheep to god , in memory of christ once already sacrificed for sinners , and that there is in it neither cruelty to beasts , nor hurt to the common-wealth , that the magistrate can restraine , for though there be no reason at all for the worship , ex natura rei , if we consider the worship it selfe , yet there is such reason to tolerate the worship , so as if the magistrate restraine , he tyranni●eth over the conscience , and a bloody conscience is a conscience as uncapable of violence , and as immediately in the new testament , subject to god onely , not to the sword , as a good conscience , then if the sword can straine no conscience as conscience ; how can it squeeze a conscience wading in bloody son-butchery more then any other conscience ? . if the magistrates punishing of any for his conscience be a violent compelling of him to sin , to worship or to forbeare worship against his conscience , how will libertines cleare magistracy in the old testament , from being intrinsecally a sinfull ordinance , for the magistrate in the old testament in stoning to death the seducing prophet , and the blasphemer must compell him to sin against his conscience , and to professe jehovah , not baal was the true god , whereas the seducer believed in his conscience the contrary , since to compell men to sin is intrinsecally sinfull , let libertines answer the query , if god ever in old or new testament could command sin , or if there was ever such a thing heard that a magistrate might by his office command men to sin , or then punish them ? . let libertines answer if arminians extend not liberty of prophesying as farre as mens lusts can carry them , in these words , but to suffer every man ( say they ) to 〈◊〉 publickly in religion every thing i● perilous . why ? for either that which 〈◊〉 asserteth is true , or false , if it be true , why admit we is not ? why doe we imprison the author thereof ? this injury reflects upon god the author of truth : if it be false , the truth shall easily overcome ●●ar , of it self it shall melt like was before the sunne , if ye offer violence 〈◊〉 it , yee strip religion of its glory , and furnish oyle to err●●● . whether is not reason as strong to refute errours fundamentall as non-fundamentall ? whether if ye offer violence to truth in fundamentalls , as well as in non-fundamentalls , yee strippe religion and truth of its glory , and furnish oyle to errour ? they goe on and tell us , wee need not ever bee in learning these that are clearely determined in the word ; for they are cleare , open , and of undoubled truths in the scripture , in other points ( not fundamentall ) a christian is ever a disciple and a searcher , not that he doth ever doubt and hesitate , but because , though for the present he neither doubt , nor hath cause of doubting , yet can he not be sure of these points , with such a certitude , which is free of all danger of errour , and therefore he is often to examine these according to the rule that cannot erre , and so it is enough before god that he may be said ever to learne , and to come to the knowledge of the truth , as far as frailty in this life can permit . answ . . there is then no stability of faith , but in two or three points , in which all papists , latherans , anti●●ni●ar●ans , arrians , socinians , libertines , familists , sabellians , nestorians , macedonians , arminians , antinomians , seekers , f●thystasts , anabaptists , &c. agree , and make one true church , beleeving what is necessary for salvation , and holding the foundation christ , and we have no divine faith of the miracles that christ wrought , that the old world perished with waters , which god speakes as clearly in the word , as he doth fundamentalls . but libertines should distinguish the formall reason of beleeving truths , which breedeth an obligation , and the necessity of beleeving , for the one onely formall reason of beleeving , both fundam●ntalls and non-fundamentalls , is thus , saith the lord. for we are as much obliged to beleeve non-fundamentalls that are cleare , as that there were eight persons saved in the arke , and the old world drowned with waters , s●dome burnt with fire , as to beleeve fundamentalls , that there is no name whereby men may be saved , but by the 〈◊〉 of jesus , for the authority of god speaking in his word and his command doth equally oblige to both , but there is no such necessity so absolute in beleeving non-fundamentalls , as in beleeving these , without the knowledge whereof , wee cannot be saved ; but it never followeth that errours in non-fundamentalls published and taught to the ruine of the soules of many , they having such a strong connexion and influence on the knowledge of fundamentalls , are to bee tolerated since our sinning here doth as equally and strongly strike against the authority and expresse command of god ( at least in most things of that kinde ) as in points fundamentall , and therefore the magistrate who is to looketo the honour of god as a christian , and peace of societies in all , is as much obliged to punish , clearly opened , non-fundamentall as fundamentall false doctrines . chap. xi . of the obliging power of conscience . libertines bewilder themselves , and the reader , both touching an erroneous conscience , and the obligation thereof , mr. williams saith , such a person ( what ever his doctrine be , true or false ) suffereth persecution for conscience ; as daniel was cast into the lions den , and many thousand christians , and the apostles were persecuted , because they durst not cease to prea●● and practise what they beleeved was by god commanded . but this is a foule mistake , daniel suffered not for conscience simply , because he practised what he beleeved to be truth , but because he practised what he truely congr●enter dei voluntati revelatae , congruously and agreeably to the revealed will of god , he beleeved , and the like is to be said of the apostles , not the conveniency , and commensurablenesse of their practise , and their conscience simply , but their beleeving , ●all modo , such a way made their sufferings to bee sufferings for righteousnesse sake ; for then must we say that paul persecuted with the tongue , the corinthians for their conscience , cor. . . awake to righteousnesse and sin not , i speake● it to your shame , for some have not the knowledge of god. those that denyed the resurrection ; through errour of conscience , said the dead shall not rise againe , for paul proves by strong arguments that the dead shall rise , and so takes away the errour of their conscience , why then puts he shame and reproach on them , and names them fooles , and void of the knowledge of god ? and such as beleeved in vaine ? it was not in their power to correct the errors of their conscience , and if they maintained , what they beleeved in conscience , was true ( as by pauls demonstrating the truth to their conscience is evident ) they were persecuted for righteousnesse , if out of meere innocent and faultlesse ignorance , they denyed the resurrection , paul should deale more gently with them , then upbraid them as fooles and epi●ures who said , let us eat , for to morrow , we shall dye , if they did all beleeve the resurrection , and yet professed the contrary , there was no need to take paines as he doth to prove it . saul killed the gibeonites out of zeale to the children of israel : it is like the blinde ignorant zeale he had , thinking the covenant that joshua made with them , did not oblige the posterity , was the cause of his murthering of them , yet he suffered not in his sons that were hanged for that blinde zeale , as righteous , and following the rule of his conscience in that . but touching an erring conscience , the question is not whether an erroneous conscience doth so tye , that we must do nothing on the contrary , nor is the question whether the nearest actually obliging rule , be conscience ; the arminians tell us , though the word of god , of it selfe , and by it selfe , have power to oblige , yet it actually obligeth no man , except it be understood , and so is beleeved to bee understood , after we use all possible diligence and prudence , for no man is obliged to follow the true sense of the word against his conscience , though it be erroneous ; but we thinke the word of god is both the farrest and nearest , and the onely obliging rule , and that the dytement of the conscience doth neither binde potentially nor actually , but is a meere 〈◊〉 , a messenger and an officiall relater of the will and mind to god , to us , and all the obliging power is from the word , 〈◊〉 the messenger of a king and judge , is not the obliging 〈◊〉 that tyes the subject , or the heraulds promulgation of the law , is no obliging rule , for promulgation of heraulds , is common both to just and to unjust lawes , and certainly unjust lawes from a just prince lay no band on the conscience or on the man , farre lesse can the promulgation as the promulgation lay any bands on the conscience , the word of a messenger and herauld is at the best but a condition , or the approximation of the obliging power to us , but all the obliging power is from the king and the judge . it is most false then , that these libertines say , that the word doth not actually oblige , except it be understood , for the understanding , information , and indycement of conscience , doth not adde any actuall obligation to the word that it had not before , it onely is a reporter , to carry both the word and the actuall obligation to the man ; the herauld promulgating the law , addes no obligation actuall or potentiall to the law that it had not before , onely it makes an union , in distance , and neare application and conjunction between the actually obliging law , and the understanding knowledge of the person , or subject , who is obliged to keep the law , though it bee true the fire cannot actually burne , but as timber is cast to it , yet the fire hath from its owne nature both potentiall and actuall burning , not from the act of casting the timber in the fire ; nor is this a concludent reason , no man is obliged follow how the true sense of the word against his conscience , though erroneous , ergo , the erroneous conscience doth oblige , or ergo , actuall obligation to obedience is not from the word , but from the conscience ; no more then this is a good consequence , no man is obliged to obey the law in it selfe , iust contrary to the promulgation of an erring and mistaking herauld , ergo , the mistaking heraulds promulgation giveth to the law actuall obligation over the subject , for it onely followeth , 〈◊〉 we are not to doe contrary to the actuall indic●ment of an erroneous conscience , but not obliged to follow the erroneous conscience , nor are we obliged to follow what our conscience saith is true and good , because , or upon this formall reason and ground , that the conscience saith so , more then we are to beleeve and practise , what the church or the conscience of others : the church , the learned and godly say , for we make not the word of the church the formal object of our faith , but ( thus saith the lord onely ) because the church is but a company of men , and so our faith should depend upon men , even though holy and speaking ingenuously what their conscience dictates as true , which is absurd , ergo , by the same reason , what one mans conscience , our owne , or others say , is not the formall object of our faith and practises , for so also our faith should depend on man , not on god. and we say the conscience at its best , is but regula regulata not , regula regulans , nor ought it to have the throne of god , for god is only regula regulans . if it were a rule , it is to bee ruled by god , and his word , yea , as we are to try all things and not beleeve with a blind faith what others say , or their conscience proposeth to themselves and us , as truth , for then we make a pope of the consciences of men , under the notion of teachers and church , so we are not to be ruled without trying , and absolutly by our owne conscience , but to try its dictates by the word of god , otherwise wee make a pope , and a god of our owne conscience . some say , as a right informed conscience obliegeth to doe what it dictates , so an erroneous conscience obliegeth to do according to its prescript . durandus and others saith , ●gat non obligat , it bindeth that yee cannot doe against it , which some call negative obligation , but non obligat , it obliegeth not as a divine rule , which is positive obligation . tannerus saith , a conscience that invincibly erreth , both bindeth , that we cannot doe against it , and obliegeth that we should not follow it . which hath truth in the matter of fact , a judge invincibly ignorant of an accused mans innocency , when two or three witnesses doe sweare hee is guilty , doth lawfully condemne the innocent man , having used all 〈◊〉 diligence to finde out the truth , and not being 〈◊〉 to find it , but this is rather error or ignorance of the fact , than an erronious conscience , for hee proceeds according to the law , with a well-informed conscience , following what the law saith , by the mouth of two or three witnesses shall every thing be established . the erroneous conscience so long as it remaineth , by the law of nature , layeth on an obligation on a man , not to doe against it , rom. . . to 〈…〉 the esteemeth any thing to be uncleane , to him it is uncleane , vers . . he that doubteth is damned , if he eat , because he eateth not of faith , for whatsoever is not of faith is sinne . so ambrose , our opinion layeth a law upon us . gammacheus saith it is a vain distinction of binding and oblieging , inter ligationem & obligationem . and that we are oblieged to follow an erroneous consciencesse long as it continueth erroneous , because here ( saith hee ) 〈◊〉 dispute not concerning that which is good , but that which is commanded , but if the conscience dictate that something is to be commanded and to bee done under paine of sinne , and yet we doe i● not , we resist conscience , and so we sin , because the obligation is no mere 〈◊〉 good onely , but rather to that which is commanded . the jesuite m●lderus saith the same ; contientiam erroneam & ligare & oblig●re , because an object materially considered is such , an object by 〈◊〉 , but it is an object per se , kindly when it is proposed by practicall ●●●son , for what is not of faith is sinne , gal. . . i testifie to 〈◊〉 one that is circumcised , that hee is debter to doe the whole law . answ . there can be no reason , why conscience , because conscience , or because wicked , more obliegeth ; then why will , because wicked will should obliege , since in every wicked conscience actually drawing men to ill , of either heresie or practise , there is something of wicked will , and though there were nothing of will , or of the affections in an erroneous conscience , yet since conscience as a knowing faculty is under the law of god , an erroneous conscience must bee a transgressing conscience , and it is a contradiction , that a faculty sinning should obliege to obedience to the law of god , in the same consideration , because it sinneth . but these schoole-●●●ties doe not obliege us , wee shall bee unwilling in any tearmes to say that god , or , which is all one , the law of nature , layeth on us an obligation to that which is sinfull , or 〈◊〉 if any thinke he is oblieged to be circumcised , sure he must thinke himselfe oblieged to eate the passeover also , and to keepe the whole ceremoniall law , but that the law of nature obliegeth him either so to thinke , and erroneously beleeve and practise , the whole ceremoniall law is another thing . it is true , a doubting conscience , that thinks hee is oblieged by the law to abstaine from eating swines flesh , is either oblieged to eate swines flesh , or not to eate , for to eate , or not eate , are opposed by way of contradiction , but there is no apparent contradiction but admiteth of some qualification , and modification , set the contradiction in an evangelicall sence , as you must , and then it shall be , there be none in the visible church , but he must either eate in faith , or not eate in faith , he must either bee circumcised in faith , and in a certaine perswasion that circumcision is acceptable to god , or hee must not bee circumcised in faith , &c. for both the law and gospell obliege to the action and to all the manner , way , and requisite circumstances of the action , to wit ; that it be done in faith , sincerely for god , in a due manner , &c. now so wee say ; hee is neither to eate simply , nor not to eate simply , but either to eate in faith , or to abstaine from eating in faith , and without an erring and doubting conscience : and we are not to do upon a supposition , that the conscience stand erroneous , nor hath the erroneous conscience any warrant at all , nor commission from the sovereigne lord of conscience , to command you to beleeve you must be circumcised , or upon the supposall of that faith to obliege you to be circumcised , more then any earthly judge hath a warrant from god to command murther or robery ; nor is it a law of nature , or of god that you must do absolutely and without trying what an erroneous conscience indites you to do , under paine of sin , nor is it a sin to resist an eroneous conscience by not doing , or suspending the action , more then it is a sin not to obey an earthly judge , when he commandeth beside , and contrary to the law of the supreame law-giver . no wonder they make a pope of conscience , who make the conscience of the pope the supream court that obliegeth all men on earth . the reason of this errour is , papists ( and libertines joyn with them in this ) dreame hat as god doth command unerringly , & indeclinably , so hte hath communicated to popes and heraulds , and to every lawful 〈◊〉 under him , and so to the conscience , that they may ●●errandly , and indeclinably also command , but they should remember when power of commanding comes out of god , the fountain of authority , now it looseth its absolute undeclinablenesse , when it is in conscience , or in any creature , and it is onely conditionall and limited in the streames , whereas it was absolute and soveraigne in the fountaine . in the case of an erroneous conscience standing in its vigorous thing , the question is , both , what is commanded , and what is good , for these two are not contrary , but agree well : for the lords command to adam ( eate not of this fruit ) is to adam the cause why the not eating is good , and the cause of the obligation to what is commanded also , but onely the obligation is ( ad modum facti , non ad factum ) to the ●●●ner of doing , that if we doe , or abstaine , we do it 〈…〉 , in faith , and perswasion without any jarring between the conscience and the object , but there is no obligation to the fact . on the regular way of doing , i am never oblieged to obey god with an erring conscience , or contrary to the inditement of an erring conscience . the material object being sin , and forbidden by the law of god , is an object by accident , even when it is proposed by practicall reason , if that reason be erroneous , and misinformed , as it is in this case , the proposing of practicall reason , doth not make that to bee good or commanded , which of it selfe was neither good nor commanded , but sinfull , it may make it good in the manner of doing , and obliege in the manner of doing , but that is not our question , but whether the practicall judgement and conscience remaining erroneous , doth both ligare , bind and obliege to the fact that is sinfull , that is denied . and though hee that is circumcised upon the supposall of a blind , erring , and jewish conscience , thinking the law of shaddowes obliegeth when the body christ is come , he is a debter to doe the whole law , and to eate the passeover , to sacrifice at jerusalem , to keepe the new-moones , &c. but how is he debter ? he is this way debter , what warrant he hath to be circumcised , he hath the same warrant to keepe the passeover , to sacrifice , that is , he hath as good reason for to doe all , or is as well obliged upon his false principles he goes on , to keep all the law of ceremonies as to be circumcised , or doe a part onely , but he is erroneously and sinfully made , by himselfe , a debter to the whole law , but god made him a debter neither to the one , nor to the other , and in gods court , though if he be circumcised , he must be circumcised this way , that is , his conscience must dictate that gods law still in force commands him so to doe , but this is but a necessity of supposition that falleth upon the manner of the doing , not upon the fact , for no law of god warranteth him to be circumcised , and no law of god makes him debter to doe all the rest of the law of ceremonies , he is obliged neither to be circumcised erroneously , nor to abstaine from circumcision erroneously , but to lay aside his erroneous conscience , and to abstaine from circumcision according to the enditement of a well informed conscience . so we easily answer that ignorant objection of phantasticall sectaries , in needlesse pamphlets and queries , smelling of non-sense and selfe-conceit , speaking they know not what : if the sword be used against errours to suppresse them , then must the magistrate command and compell men of tender consciences to sinne , and to doe against the light of their conscience ; for what is not of faith , is sinne . and the spirit himselfe waites and violates not the liberty of the reasonable soule , by superseding the faculties thereof , but approves every truth to the understanding , and moves the will without violence , with a rationall force : shall man be more zealous for god , then god is for himselfe ? god himselfe doth not force men , but call them to repentance . — if the word ( calling ) be considered , whether will it warrant any further meanes then arguments , perswasions , and intreaties ( make them as forceable us you can ) if you hold the feare of punishment over men , it must be the feare of divine punishment , &c. answ . for . wee no where teach that the sword is a meanes of converting , but the just vengeance that is inflicted by the minister of god upon false teachers , as upon other evill doers , so it is not destinated by god for spiritual gaining and reducing of hereticks that may repent , but for judiciall expiation of wrongs done to the flock and christian society . . this poore argument will conclude against all 〈◊〉 of magistrates , against murtherers , bloody traitors , for the lawes of the minister of god , the king forbids the english jesuit to stab his prince , and compells him to 〈◊〉 from king-killing , and if this jesuit abstaine from killing his sovereigne lord , and abstain not in faith , but against the light of his jesuiticall and bloody conscience , which dictates to him , that he is a protestant prince and a heretick , and he is obliged in conscience for the advancement of the catholicke cause to stabbe him , doth the supreme magistrate compell this jesuit to sin ? and doth hee force the jesuits conscience ? for to doe in faith hath place in duties of the second table , as well as in the first , and men out of conscience and in faith , and moved by the holy ghosts gracious actings are to obey all lawfull commands of the magistrate , as to pay tribute , to abstain from murther , treason , adultery , robbing and stealing , if they be subjects of tender consciences , and why then should the magistrate compell and force men to these duties which are to be done in faith , and in a spirituall manner ? for sure the spirit forces them not to doe these in faith , so the command of the magistrate moveth every christian to practise , and act of obedience to mens lawes for conscience sake , and the spirit moves the whole powers of the soul , both the understanding and the will without violence , with a rationall force , and why should the magistrate then be more zealous for god , then god is for himselfe ? and all this may be said against all lawes in the old testament , why should the magistrate compell men against their faith and conscience not to beleeve , not to practise any such seducing wayes , as to say , come let us goe serve other gods , should moses be more zealous for god , then god is for himselfe ? but the truth is , the magistrate as the magistrate doth not meddle with the conscience , not the manner of obedience to law , whether they be obeyed in faith , or against the light of conscience , that is nothing to him , he commands but the externall actions , preach no heresie , no familisme , soci●●nisme under the paine of corporall punishment ; if pastors obey this charge hypocritically , not in faith , it is their sin , not the magistrates , he neither commands thus , preach no heresie , in faith and perswasion , nor yet , in no faith , in no perswasion . and augustine tells us the donatists objected the same , god compelleth none , but hath given men freewill to obey him , contr . petil . l. . c. . epist , . ad vincention , contr. gaudenti●● . l. . c. contr. cresc . l. . c. . which i often re-minde the reader of , and the donatists also said this compulsion makes hypocrites , when they are compelled to goe to heare the word , augustine answers , although some that are compelled to beare remain hypocrites and counterfeit , yet for these , such as are sincere , should not have been left ungathered in . and for that of gods calling to repentance , he is but an ignorant senselesse man who wrote that booke . the spirit waits , ( saith hee ) and violates not liberty . if the meaning bee , the lord is long-suffering and patient , and lets men goe on in their sins , and in his owne time effectually calleth them , this is a senselesse sense , for god waits not on one out of his longanimity and forbearance , lest he should force freewill , for the freewill is ever alike impotent , rebellious and refractory , till god subdue it , if the meaning be ( as another sense it cannot have ) the spirit waites and violates not liberty , that is , the spirit waites untill freewill be in a good blood and a congruous disposition to obey , and then the spirit , for feare of forcing of it , if he should come on it undexterously to worke it against the haire ; catcheth the opportunity when he sees it is not on a straine of rebellion , and in a distemper , and then he drawes the freewill without force ; the man ( i judge ) is innocent and uncapable of this schoolheresie of late jesuits , who devise a pelagian congruous calling : and this were nothing to the purpose , and should neither have head nor feet to the matter in hand , for the spirit who can carry freewill , though most rebelliously distempered his way , is not afraid of freewills contradictorious opposing , but can in every moment subdue freewill without forcing , he never waites on , for such a matter , except there bee a time when freewill is to hard a party for the spirit to yoake withall ; or when nature or some preparatory grace makes it easier for the spirit to conquiesse , consent at one time more then another . . gods not forcing of freewill is no rule to the magistrate not to awe men to abstaine from perverting of soules for fear of the sword , for by the same reason , because gods spirit moves the saints to be subject to every ordinance of 〈◊〉 , judge , or good law , for the lords sake , and for conscience , for hee must obey this , rom. . . pet. . . and the spirit compells not in these more then in the others ; so this argument , god must worke faith , give repentance , and make a willing people , ergo , the christian magistrate cannot with his authority doe it , is all granted . this is but a very rotten rush , a straw , entbysiasts so argue , god teacheth sufficiently , ergo , the scriptu●● and ministery of men are not requisite , the discipline of the godly magistrate cannot ascend so high as to have influence on the conscience and beget faith no more then the preaching of the word by the ministers of the gospel without the 〈◊〉 , ergo , the godly magistrate cannot with the sword keepe the externall man in outward obedience to gospel-ordinances , it in no sort can can be a good consequence , nor is it good divinity to say with pelagians and arminians , that the calling of god extends no further then to arguments , perswasions , intreaties and threatnings , for the calling of god extendeth further then to so much as man can doe , in calling of sinners to repentance , but men can act upon the minde , will , and reasonable soule , by arguments , perswasions , intreaties and threatnings , for all that is done by the ministery of men . but in effectuall calling ( of which we here speake ) it is certaine , the lord infuseth a new heart , a new spirit , 〈◊〉 efficaciously to the son , which is a further and higher 〈◊〉 of omnipotencies , calling and drawing , then all the morall perswasion by arguments , intreaties , and threatnings , performable by men or angels ; so this man is either an ignorant or a grosse arminian . now from all this , it is easie to expound that character which the holy ghost putteth upon the hereticke , tit. . . he is judged or condemned of himselfe , that is , the truth is so clearely opened to him , or he may , if he did not wincke , and shut his eyes , clearely see and beleeve the truth , if he did not knowingly , prudently , and willingly resist the truth , and therefore is condemned by his owne heart . but minus celsus saith , the words carry a farre other sense , to wit , that by sinning he is the authour of his 〈◊〉 condemnation , because in chusing true religion , be thinkes he both made a right choice , when he hath chosen a false religion , being deceived by his owne judgement , he falleth into damnation , which , miserable man , he hath created to himselfe , and in which he chuseth to persist , and therefore is to be esehewed . so it is said , the jews judged themselves unworthy of eternall life , but knowingly they judged not so of themselves , but they did so behave themselves as if they made themselves unworthy of eternall life . so i beleeve the hereticke is called selfe-condemned , because he doth those things that renders himselfe worthy of damnation . so castalio , or he is selfe-condemned , that is , he is damned , though there were none to condemne him but himselfe . so erasmus . answ . he is selfe-condemned , who may be condemned by his owne conscience , though for the present the conscience be burnt with a hot iron , and the man will not permit it to summon , accuse , condemne , no lesse then hee who is actually condemned of his conscience , for it is a laudable act , and a naturall vertue of the conscience to give sentence against a heresie when it ought so to doe , as it is a vice of the conscience to be dumbe at heresies ; but if he love the truth , though he cannot actually condemne the heresie , hee is not selfe-condemned . the hereticke ( saith celsus ) is an innocent man , and is not such a man as sins against light , nor maliciously , nor with an ill conscience , nor is his end gaine , pleasure , nor an ambitious lusting after a name , hee seeth none of these are attaineable , yea , it is his desire of life eternall , and his ●eale that setteth him on worke , and rather or he dishonour god and deny the knowne truth , and sin against his conscience , he had rather chuse torment , and dye a martyr , and drinke that direfull and bitter cup of death , which was so terrible to jesus christ , that it caused him to fall to the earth , sweat blood and water . so he , fol. , , . which if it be true , an hereticke is rather an innocent angell , then a guilty man , condemned of his owne conscience . yet minus c●lsus saith here , he behaveth himselfe as one worthy of damnation , and damned , though none but himselfe condemne him , joh. . . for if our heart condemne us , god is greater then our heart and knoweth all things . it is like then , an innocent man is condemned , and his company to be eschewed as a pestilent wretched man. yet the arminians say , though discipline is to be exercised on hereticks condemned by themselves , yet are they bewitched with a great prejudice — so as heresie is a vice of nature rather then of free-will . and in another place , onely nature , by no fault of heretickes , void of grace , begetteth these errours , and not freewill despising the help of grace ; they are seduced not of their owne accord , but by necessity of nature , for they seduce not because they will seduce , but because they cannot seduce . it needs not an answer , that they say , the jews judged themselves unworthy of life eternall , not knowingly , for knowingly they did it , act. . v. . they spake against the convincing and enlightning gospel , contradicting and blaspheming . so ● . . , . for which sin against the holy ghost , paid turned from them , and preacheth the gospel to the gentiles ; yea minus celsus will have the jewes to erre innocently in that malicious fact . answ . to forbid marriage and meats , can hardly be arraigned as fundamentall errours , nor the authours such as must deny the scriptures to be the word of god , yet they are such as depart from the faith , teach doctrines of devils , speke lyes in hypocrisie , and have their conscience burnt with an hot iron ; and if hereticks be as innocent as their sin , if it be but a fault of nature , as blindnesse from the wombe , or deafnesse , not of will , but of nature , why are they to be rebuked , accused , condemned of their owne conscience ? but they little know the heart of man , who finde not malice , prejudice , pride , desire of glory , to hold up a faction , often gaine and hunger for court to lodge with errours of the minde ; and whereas libertines say we promote truth with blood , we retort it thus , they promote heresie with the sword , and deny thousands of atheists , bloody men their way , because the●● purse , the parliament , the sword , the army is on their side . chap. xii . arguments against pretended toleration . hence i proceed to argue thus against this pretended liberty . . every duty of the christian magistrate , hath warrant in the old or new testament , which exactly teacheth the duty of ruler and subject , father and children , master and servant , &c. argument . but toleration of many false wayes , and the permitting of men to speake lyes in the name of the lord , and to seduce soules , hath no warrant in the old or new testament ▪ ergo , such a toleration is no duty of the magistrate ; the major is cleare from the perfection of the word of god ; the assumption is proved by a negative argument from the scripture , it is no where written expresly , or by consequence , to be the duty of the ruler , therefore it is not his duty to tolerate or permit . if it be replyed , because it is not holden forth in scripture to be the rulers duty to punish men for their conscience , therefore it must be the rulers duty to tolerate and permit them . it is answered , the word of god is as perfect in teaching for what sinnes the ruler should not punish , as for what he should punish , the son for the fathers transgressi●● , should not be punished by the magistrate , for that i● injustice in men , and he should not punish , except the 〈◊〉 be confessed or proved by the mouth of two witnesses . the 〈◊〉 that was forc●d in the field , and had none to helpe her , 〈◊〉 free of punishment also ; and so is the man that 〈◊〉 hi● brother and hated him ●ot before . againe , if those that seduce soules be most hurtfull and pernicious to christian societies , and those that teach the way of god truely to be usefull , the ruler must not be newtrall and indifferent , as touching the use of his power toward either ; but as he is for the praise of well-doing by vertue of his office , so must he be an executer of wrath on evill-doers , especially such as hurt christian societies , whose peace and quiet living in all godlinesse and honesty he is to procure . argument ii. that which inferreth necessarily many religions , many faiths , many sundry gospels in one christian society , is not of god. but the toleration of all wayes , and many religions is such ; ergo , this toleration is not of god : the proposition is evident , because there is but one old way , jer. . . one lord , one faith , one baptisme , eph. . . one faith once delivered to the saints , jud. . one truth to be bought , prov. . . one christ , which the apostles , heard , saw , and handled with their hands , from the beginning , joh. , . one name of jesus , not any other under heaven by which we may be saved , act. . . not jehovah and malcom , zeph. . . not jehovah and baal , king. . . not the true god , and the gods of the heathen , the samaritan mixture , king. . . ( ) and this one way we are to keepe with one heart , ezek. . . with one judgement , one minde , one tongue , one shoulder , act. . . cor. . . phil. . cor. . . zeph. . . zach. . . being rooted and established in the faith , col. . . not tossed to and fro , nor carried about with every wind of doctrine , eph. . . without wavering , heb. . . for the assumption : that god hath appointed in his revealed will , that every man should serve god as best pleaseth him , and as it seemes good in his owne erronious conscience , and that every man should pervert the soule of his brother , and the magistrate should put no man to shame for it , is as good as if there were no magistrate , and that it is against his calling as a magistrate , is clear , for the holy ghost saith , that , jud. . . micah had a house of gods , and made an ephod , and a teraphim , and consecrated one of his sonnes , who became his priest , was from this , v. . in those dayes there was no king in israel , but every man did that which was right in his owne eyes ; ergo , the magistrate by his office is to take care that micah and others serve not god as it seemes good to their owne erroneous conscience , and so , that another follow not another religion , and a third , another third religion , as seems good in every mans owne eyes . . if the magistrate restraine not the high places , for which he is rebuked , as some sacrifice at jerusalem at gods command ; so the people for the most part sacrifice in the high place through the princes fault , and then there bee two religions , and upon the same sinfull indulgence they may multiply groves , and alters according to the number of their cities : and as there were false prophets among the people then , so now , who with faire words make merchandise of mens soules , who by the revealed will of god must bee tolerated to doe the like , and others the like , till religions bee multiplyed : and this wee must say , except it be affirmed that under the new testament : the corruption of our nature is not so great , through neglect of magistracy to doe what seemes good in our owne eyes under the new testament , and to runne a whoring from god to other high places as they did , and if so , neither should there be a magistracy under the new testament to restraine us in wayes of conversation touching the second table , to wit , to hedge men in from robbing and stealing , from incestuous marriages and polygamie , upon meere conscience ; for if the saints be the onely ●ust owners of the earth , as many now hold , it is no more punishable by the ruler , as robbery , that a saint take the oxe , asse , monies . possessions of his neighbour , who is a carnall and wicked man , then that he take of his owne goods for his use , when he is naked and starving , which by the law of nature hee ought to use before hee famish● , and incestuous . ma●riages are to some consciences as unpunishable now , as when cain and abel married their owne sisters ; and if conscience ought not to bee forced in one thing , neither can violence bee offered to it in any thing that unfainedly pretends to conscience . argument iii. that indulgence and forbearance of all from the ruler , which layes an undeniable ground for scepticisme , fluctuation , and doubting in matters of religion , is not of god. but such is toleration of sundry religions ; ergo , the major is thus proved : true religion suggesteth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a perfect understanding , luke . . knowledge and perswasion of faith , rom. . . . faith by many infallible tokens , act. . . full perswasion , rom. . . tim. . . tim. . , . all riches of the full assurance of understanding , col. . . the assumption i thus prove ; because the libertines say , that speciall and principall ground of no indulgence to false prophets under the old testament , was because the prophets were infallible , god himself who onely knows the heart , designed the false teacher , and the blasphemer by immediate resolution from his owne oracle , and made it out of question whether that was heresie or no , and whether presumptuously against the light of conscience the man held , professed and taught others so to doe , and beleeve as he did : so arminian libertines : so minus celsus : so vaticanus : so jo. goodwin , and the english libertines . but now since the prophets and apostles fell asleepe , no magistrate , no synod is infallible , all men are apt to deceive , and be deceived , for whether in fundamentals or non-fundamentalls : none now can challenge propheticall or apostolicke infallibility , the synod condemning socinians , familists , as heretickes are not infallible , but may as rather be the heretickes , as those whom they condemne , for they have not monopolized the holy spirit to them-themselves , so say they , wee have no immediate oracle to determine heresie : and what we beleeve in all , except some few fundamentalls , wee are to beleeve with a reserve , leaving roome to a new contrary light say the independents ; yea but it holdeth in beleeving fundamentalls , as well as non-fundamentalls , for in neither have wee propheticall infallibility and immediate oracles , and scripture shewes wee have as great darknesse , blindnesse of minde , naturall fluctuation to beleeve nothing in supernaturall fundamentalls in the gospell , as in non-fundamentalls , but with trepidation and doubting of minde , wee no more having monopolized the spirit to us then sectaries , nor sectaries more then we , in the one then in the other , in fundamentalls , then in non-fundamentalls : what ever wee beleeve , upon this principle of reciprocall toleration , both wee and sectaries are to beleeve with a speciall reserve to change that faith with the next new moone , when contrary new light shall appeare , so are wee taught to have faith of nothing , but to bee tossed to and fro , and to bee carried about with every wind of doctrine , with wavering , not rooted , nor established , nor fully perswaded of any thing , contrary to ephes . . . hebrewes . . coloss . . . . roman . . ● . timoth. . . and this destroyes faith , and makes it a meere conjecture , and an unsettled opinion , with a fluctuation of minde , to waite the tyde of a new contrary light , and send this old faith away , and admit of another ; yet so as to lodge that new one with a moveable reserve , and so must we live and dye doubting , and meere nullifidians . argument iv. that which destroyeth all our hope , comfort of the scriptures , zeale , constancy , and rejoycing in suffering for the truth , for christ and the gospel is not to be held , nor is it from god. but toleration of sundry religions is such , ergo , the proposition is cleare for the places of scriptures placing these christian graces in beleevers , as heb. . , . pet. . . thess . . . rom. . . . rom. . . rom. . , , . eph. . . phil. . , . heb. . , . matth. . , . now toleration layes this ground as a principle , men are not to be troubled for their conscience , because they beleeve , hold , publish , and reach what they do , right or wrong , according to their conscience , be it erroneous , or not erroneous ; and their zeale , hope , perswasion , comfort , carrieth them to undergoe the reproaches of heretickes , seducers , false prophets , imprisonment , torture , death , burning quicke , rather then they would sinne against knowne truth , and offend against a conscience though erroneous , yet because the sufferers are not infallible , and it may be a lye , they beleeve , publish , and suffer for , their hope may be grounded on a lye , their comfort not bottomed on the scripture , and so false hope and comfort , their rejoycing in sufferings , and undergoing torture , and violent death , but fleeting and counterfeit joy , their zeale without knowledge , a bastard zeale , having nothing to doe with the word , and gospel-promises ; but in the bottome , as contrary to them as light is to darknesse : for what any saint or professour beleeves and publishes , hee is to beleeve and publish , and dye in it , and for it , with a faith that the contrary may bee a truth of god , and so to bee tolerated and borne with : now the hope of the hypocri●e is therefore compared to the spiders web , to a broken tree , to a blasted olive tree , his joy to a night vision , a dreame , the cracking of thornes under a pot , because both hope and joy , and all his comfort is grounded on an erroneous conscience , a lye , an imagination , not on the word of god. now so is the joy , comfort , and hope of all religions which libertines contend must be tolerated , they confesse they may bee truths , they may bee lyes , yet if they bee punished for them , they suffer persecution for righteousnesse , for christ , for truth . argument v. that which taketh away all wayes of removing heresies under the new testament , both by the sword , and refuting of gaine-sayers by the word , all rebuking , all avoyding of them , is not of god. but such is this pretended toleration , ergo , it is not of god , the major is evident of it selfe . the assumption i thus prove : therefore the magistrate should not punish heretickes , because hee cannot doe it in faith , for he not being infallible , hee cannot certainely and undeniably know that hee punisheth the man for that which is a heresie , or for that which is a truth , and so while he is plucking up tares , hee may bee plucking up wheat , and so he cannot in faith punish him , say they . but this reason strongly evinceth , according to the way of libertines , the gaine-saying hereticke is not to bee refuted , nor to bee sharpely rebuked , that he may bee sound in the faith : nor to bee avoided as selfe-condemned , contrary to titus . , , . titus . . romans . . timoth. . , . timoth. . , . matth. . , , , . cor. . , , , , &c. because what ever my christian professour doth , as well as the christian magistrate , he must doe it in faith , rom. . . otherwise 〈◊〉 sinneth . and it is no lesse sinne ( i speake not of 〈◊〉 - degree● ) to refute , judge , and condemne , rebuke and avoid a brother as a selfe-condemned hereticke , when it is not evident to the conscience of pastours , synods , or any private christians , who may refute , admonish , and rebuke heretickes by the word of god , titus . , , , titus . . rom. . . that hee is an hereticke , for they may bee reproaching and speaking against such as are sound in the faith , and wheat ; not heretickes and tares , for ought they know , who have not monopoli●ed the holy spirit to themselves onely , more then , these whom they refute , admonish , rebuke and avoid as heretickes , and so they cannot in faith more 〈◊〉 the holy ghosts charge , and rebuke heretickes , then the magistrate can in faith draw the sword against them . argument vi. the father commands the children now in the state of sinne , to learn and heare the judgements and testimonies of god , gen. . . exod. . . psal : . , , . joel . . , . and that in order to the rod and bodily punishment , prov. . . prov. . . with-hold not correction from the child , for if thou beatest him with the rod , he shall not die . . thou shalt beat him with the rod , and shalt deliver his soule from hell . damnable heresies bring swift destruction , pet. . . the fourth command is given to the father of the house , exod. . in order to son , servant , and stranger , to cause them to keep the sabbath ; which nehemiah as a father and a ruler practised by the sword , nehem. . , , , . and the like morrally , layeth bands on all magistrates and ministers , according to the power of the rod , civill or ecclesiasticall committed to them , eli a father and a judge dispised god , sam. . . in not correcting his sons , for abusing of their priestly power : his sonnes might have pretented conscience that they could not live upon the ordinary allowance for the priest , and that the law of nature might beare them out in their practises ; yea , every man is to take care that he and his house serve the lord , nor did joshua as a magistrate only , chap. . . but as a master of a house so speake , then must the prince , the parliament , the magistrates say the like , and take care according to their places as fathers of the common-wealth to doe the same . hence we thus argue , what ever coercive power to command , threaten , promise , punish , restraine , reward , god hath given to parents , masters of families , teachers , tutors , officers in war , kings and princes , is the good gift of god and a tallent to be imployed for the good of soules , and in order to observe the duty of the first table , every one in order to their station . because kings are to bring their glory and honour to the new jerusalem : it s either kingly honour and power , which is essentially coactive , or then , it is nothing but that holy rich men that bring their glory to it , rev. . . and kings shall minister to the church . it is either royall service as kings , or then no more favour is bestowed on the church , then if private men ministered to the church , esa . . ver . . and if it be not for the beautifying of the house of god at jerusalem , in obeying the law of god , and insticting death , or banishment on the refusers of obedience , as the persian monarch did , ezr. . . , , . it is not glory brought to jerusalem . but such a coercive power hath the lord given , as a talent and gift to parents , masters , teachers , tutors , officers , kings and princes : as these places evince . and thus , that which the master of a christian family may doe , that the father of the common-wealth the king in his place may doe . but the master of a family may and ought to deny , an act of humanity , or hospitality to strangers that are false teachers , who bring another gospell , john . whom he must neither lodge , nor bid god speed : because he brings another gospel ; which he otherwise owes by the law of nature to a pagan , and a man not knowne to him , heb. . , . job . . gen. . , , , . chap , , , , . the proposition is cleare upon the ground that david as an head of an house , will cut off all lyers , and wicked persons out of his house , as a godly king he will also cut off early from the church ( called the city of god ) 〈◊〉 wicked doers , psal . . for if every christian family of new england must refuse lodging to a false teacher , must not the governour and judges , who have power to command and regulate acts of hospitality , joyn their civil authority to forbid any master of an house , to lodg such a 〈◊〉 hereticke ? and what is this but the highest degree of banishment ? and if the christian magistrate who may in law dispose of innes and lodging of strangers , for the publique good , should command any to receive such a man 〈◊〉 house , should he not offer violence to the conscience of the master of the house ? and yet if the man were sound in the faith , and should onely seeme a false teacher to the master of the house , the adversaries would say , the godly ruler may command an act of the law of nature , to lodge a 〈◊〉 , who onely upon mistake , and an erronious 〈◊〉 is suspected to be an hereticke , for they say the ruler may 〈◊〉 his power in duties of the second table . it appeares that the laws of both kingdoms ordained english or scotish seminary priests , or jesuits that come to either kingdome to seduce men to the romish faith , to be hanged , to have better ground in the word of god , jo. . and which forbids any under paine of death to lodge such then the twelfth proposall for peace , that licenceth jesuits and preists and so commandeth protestants to lodge such , if they disturbe not the peace of the kingdome , though they leade millions of soules to hell . for upon this proposal , suppose al england were truly godly , the king might command the just contrary to what the apostle john exhorts , if he follow the consciences of the new army . chap. xiii . magistracy and perpetuall lawes in the old testament warrant the civill coercing of false prophets . argument vii . what the patriarkes , and godly princes of israel and judah were obliged to doe , as rulers and princes , and not as such rulers who were priviledged types of christ , that all kings and rulers under the new testament are obliged to doe . for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what agreeth to kings as such , and to rulers as such , agreeth to all kings , and to all rulers . but patriarkes and godly princes , as rulers commanded the putting away of strange gods , as jacob , gen. . , , . did , and the worship of the true god : as abraham , gen. . he being a prince within himselfe . so repenting manasses , chron. . , . removed strange gods , and new a●ers . asa removed idolatry and queen-mother for her idolatry , chron. . renewed the covenant , and commanded that who soever should not seeke the lord god of israel , should be put to death whether small or great , whether man or women : 〈◊〉 is commanded , because he tooke away the high 〈◊〉 , and the groves , as other godly kings are blemished for not removing of them , chro. . . neverthelesse there are good things found in thee , saith the prophet , jehu . hezekiah removed the high places , the images , groves , brazen serpent , restored the passeover , worship , priests . and josiah destroyed the high places , groves , carved , and molten images , idols , and altars of baal●m , the horses dedicated to the sunne , houses of the sodomites , topheth , baals priests , chro. . now that they did this as princes , not as priviledged types of christ , and that god requires this at the hands of king charles , when god shall establish him in his throne , to take order with arrians , socinians , antitrinitarians , familists , 〈◊〉 , anabaptists , seekers , &c. is evident . . their assertion , that all the judges and kings , were types of christ , even jeroboam , jehu , ahab , and the vilest of them is said , not proved . . that typicalnesse invested all these kings with a power over the conscience , . to convert men to god with a sword of steele . . to punish idolaters , whereas they had none , if they had wanted this typicalnesse , the contrary being evident in cyrus , artaxerxes , darius . . that this typicalnesse made jeroboam , ahab , and such who sold themselves to wickednesse , infallible to judge who were true prophets , and reward them , and who were seducers , to put them to death , the contrary of which is cleare in ahab , and men of his stamp . . wee require any ground from the word that they were types of christ . . that the typicalnesse of the land made the head , the king , a type of christ , and not all the inhabitants types also . . that the typicalnesse of the land made the king head of the church , and yet he might not offer incense , but hee must be strucken with leprosie as king vzzah was . . that church and state was one . . that the king was supreme church-judge above the priests that handle the law , and over both judicatures of church and state , ( . ) that they were all prophets , and by an extraordinary typicall power removed the high places , killed baals priests ; all which phancies taken for granted lyeth between them and this , that princes now have nothing to doe with christ and religion more then indians . . that they did this as princes of common equity by the law of nature ; i prove . darius who was undeniably no type of christ to his great commendation makes a law , ezra . . i have made a decree that whosoever shall alter this word , let timber be pulled from his house , and being set up , let him bee hanged thereon , and let his house bee made a dunghill for this ; and this is commended by the holy ghost , v. . they prospered through the prophesying of haggai , &c. according to the commandement of the god of israel , and according to the commandement of cyrus and darius , and artaxerxes king of persia . and ezra chap. . artaxerxes saith v. . whosoever will not doe the law of thy god , and the law of the king ( injoyning obedience thereunto ) let judgement be executed speedily upon him , whether it be unto death , or unto banishment , or to confiscation of goods , or to imprisonment . and artaxerxes was no type of christ , yet ezra addeth in the next verse , . blessed be the lord god of our fathers , which hath put such a thing as this in the heart of the king , to beautifie the house of the lord at jerusalem . if it stand good that patrons of liberty say , he was not to blesse god for this , he had cause to mourne , that the heathen king being no type of christ , should intermeddle with that which belonged not to him , to straine the tender consciences of men , and to force religion upon them with the sword ; for chap. . v. , . this is set downe as a blessed decree which brought on an assembly , for putting away strange wives . the like is clear in the decree of darius , daniel . for worshipping the god of daniel , and of the king of niniveb , for a generall fast , jon. . and nebuchandnezar , dan. . , . . typicalnesse sometime may be ground of doing what is extraordinary , as sampson killed himselfe and his enemies , which he could not have done in ordinary , but he was in it a type of christ , who slew more in his death , ( and that most voluntary , joh. . . ) then in his life . and solomon as a type married the daughter of the king of aegypt , typifying christ , who joyned himselfe in marriage with the church of the gentiles ▪ but it is no good consequence , the kings of judah being types did punish idolaters , therefore 〈◊〉 ●●nishing of idolaters was extraordinary . for 〈…〉 the ammonites and philistimes , and so did joshua the 〈◊〉 as types of christ , who subdueth all our spirituall 〈◊〉 , and makes the gentiles his willing subjects , but it followeth not that therefore christian kings may not 〈◊〉 joshua and david in making warre with nations that come against them in battell , as these did against the people of israel , josh . . , . ps . . , , , , . for sometime the ground of typicall actions is morall , as josephs brethren bowed to him by vertue of the fifth commandement , because joseph was a prince second to the king , yet both ●ee and they were types , for these that despised and sold christ bowed to him ; sometimes the ground of typicall actions is an extraordinary impulsion , and then they binde not to imitation , as a man may not kill himselfe , that he may kill his enemies , to follow sampson ; in that extraordinary motion of the spirit , in which he was a type of christ . but if there be no more but naked typicalnesse in the kings of israel and judah in punishing idolaters , except they did it by extraordinary impulsion , which cannot be proved , it concludes nothing against us . argument viii . wee argue from examples of seducers , who have been punished with bodily death or otherwise : as at the command of moses the prince , three thousand were slaine , exod. . , , . for worshipping the golden calfe , that god might that day bestow a blessing on them , . and moses might make atonement for them , vers . . numb . . moses commands all the heads of the people to be hanged before the 〈◊〉 , that the fierce anger of the lord may be turned away from israel , because they were joyned to baal-peor , and the sacrifice of the gods of moah , , , , . phineas in his zeale turned away the 〈◊〉 of god in that he thrust through zimri in the act of uncleannesse with corby a medianitish woman . and 〈…〉 slay the priests of baal , with the sword . and paul 〈◊〉 elimas the sorcerer with blindnesse , because he laboured to pervert sergius pa●lus the deputy , from the faith , act. . , , . the sonne of the israelitish woman , whose father was an egyptian , while he did strive with a man of israell and so in passion and malice toward the man , as would appeare , cursed god , was stoned to death , and a law was made on it against the blasphemer , levit. . , , , , . which is , ver . , . whosoever curseth his god shall beare his sin , . and whosoever blasphemeth the name of the lord hee shall surely be put to death ; and all the congregation shall certainly stone him , as well the stranger as hee that is borne in the land , when her blasphemeth the name of the lord shall be put to death : there be two things here to me that proveth this was no judiciall temporary law binding israel onely . his god , holdeth forth , that nature abhorreth , and the sum of the first command written in the heart is , hee that curseth his maker whom he is to blesse , love , and serve with all his heart , should dye . this law obliegeth the stranger , and any heathen to be put to death , if hee should blaspheme god , saith it is the law of nature , and obliegeth us under the new testament as being the first and highest sin that nature crieth shame , and woe upon ; and wee are to conceive it was a lawfull warre attempted by the ten tribes to goe against the tribe of ruben , gad and the halfe of manassah , josh . . , . &c. to . because they set up a new alter to worship ( as their brethren conceived ) which if true , certainly was a cleare apostacy from the god of israel . that joshua destroyed the canaanites for their idolatry , josh . . ; . chap. , &c. i confesse will not warrant us to make warre , and destroy with the sword , all the indians , and idolaters on earth , and to compell them to worship the true god in the mediator christ , without preaching first the gospell to them ▪ nor can it warrant us to kil every ignorant blinded papist with the sword , nor can wee deny , but what elias and paul did against false teachers , was by extraordinary impulsion , because the ordinary magistrate would not , as 〈◊〉 and jezebell , and could not , through ignorance of the gospell punish perverters of the truth : but sure these examples prove corporal , and sometimes capitall , punishment ought by the magistrate to be inflicted on all blasphemers , on all ringleaders of idolatry and false worship , as exod. . they forced aaron to make the calfe , and levit. . they were heads , rulers , and cheife offenders that were hanged , the manner of the punishment may bee exemplary and determined of god , for the example of after ages , whither by death , for simple heresie in one seduced , which was no ring-leader , ( which i finde hath not been done by god , in the old or new testament ) but seducers and ring-leaders by the law , such as cease not to subvert the faith of others should dye , yet these examples clearly hold forth so much of the law of nature as bodily punishment , according to the measure of the offence is due : otherwise if christ have freed false teachers from all punishment external , or that may be thought to worke any otherwise then by meer spirituall instructing in all meeknesse , then by the liberty purchased by christ they are freed from shame and reproach , for shame and the publicknesse of suffering is an external punishment , and is another meanes , besides meek instructing , as is clear from judg. . . and from souls calling jonathan the sonne of a rebellious woman , in which he handled him shamefully , sam. . . isa . . . luk. . . yea , by this way of libertines , false teachers are not to bee rebuked , nor avoyded , that they may be ashamed , paul may not upbraid the cretians , and call them idle bellies , and lyars , that they may be sound in the faith : for that must be contrary to the liberty , wherewith christ hath made them free . and a bodily punishment may be extraordinary in regard of the manner of doing , when done by miracle , and fire brought from heaven , and in regard of the persons that inflict it , as that which phineas did being priest , and elias being a prophet , and paul being an apostle , when the magistrate will not do his part ; and yet the punishment in the 〈◊〉 and substance , may be according to an ordinary law of god that bindes us : paul strikes elimas with blindnesse ; it is no rule for ministers to do the like to false teachers ; but it is the rule for him that beares the sword , to inflict bodily punishment upon perverters of the gospell , if this 〈◊〉 not , joshua's warres with the canaanits that were according to a morall and perpetuall rule of justice , and bindes us , josh . . , . should not binde us to lawfull defensive warres in the like case , contrary to the law of nature , josh . . , . because joshua in these warres did many things extraordinarily , and killed all the cattle and women with childe , which we are not to doe . the answer of many is , these were extraordinary , ergo , they binde not us . is no answer , they were extraordinary in the manner , not in the substance and nature of the punishment , in which the course of justice warrants us , as a rule flowing from the law of nature , though the manner and extraordinary accidents are before us , as no oblieging law , upon the same ground many argue ; the apostles , who were immediately inspired , give out synodicall decrees , acts . therefore elders that are not infallible , may not give decrees according to the word of truth . yea ( say we ) neither should this be a good consequence , the prophets , and immediately inspired apostles preached and prophesied the will of god as the lord taught them . ergo , minister , now , though not immediately inspired may not preach the mind of god according to the proportion of faith , for we thinke the consequence is most strong , according to the word , wee are to follow the prophets and apostles in that , in which they followed the law of nature , which is , that every ambassador relate faithfully his princes will , though some have ordinary gifts , some extraordinary and rare gifts in relating the same embassage : so it is no good consequence , some by extraordinary warrant did punish evill doers , ergo , the ordinary magistrate hath not therefore power to punish such evill doers . argument ix . the expresse law of god , and of nature written in the heart of al , proveth that the seducer should die , deut. . if a prophet or a dreamer arise , and say , let us goe after other gods , he shall be put to death . that is no temporary law oblieging the jewes only , the text sayth . let us goe ( saith the dreamer ) after other gods is 〈◊〉 them , this ●in is against the first command , and that im●aculate principle of nature , graven in the heart of man , that there is one onely true god , and he onely to be served . it is against the love of god , ver . . the lord tryeth you whether you love the lord your god : if he be god our love is due to him . it is against the fear of god , v. . ye shall fear him : if he be god , he is omnipotent , infinitely great and dreadfull , therefore by the light of nature to be feared . and . cleaved to as the onely happinesse of men . adde to these , that it is a morall transgression , if magistracy , and lawfull revenging of violence and unjustice by the minister of god , and government against highest soule-oppression , be a naturall remedy , not a temporary positive salve ( as undoubtedly it is ) then sure he that seduces so , should dye . . he speakes aversion and turning away from god , and that is hell and the extremity of miseries . . he thrusts thee out of the way , v. . a word of violence . then . he is evill and destructive to the society of men , which the magistrate by his office should defend , v. . so shalt thou put away the evill from the midst of thee . . he seeks to thrust thee from the lord thy god , that brought thee out of the land of aegypt . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove from god , as from an unclean and cursed thing , and it expresseth excommunication , and then to thrust men away from the lord in covenant with us , that can save from the greatest of miseries , must be the highest of injuries , and if the lord proved a publicke avenger against the highest wrongs that can be done in a society ( as he doth ) then certainly against this . . it is a wrong that god would have all israel to feare , a wickednesse that strikes at the root of society . . and all israel shall heare and feare , and doe no more any such wickednesse as this among you . and v. . such are children of beliel , they make all things and persons cursed they come among , and bring on the land , the fierce anger of the lord , v. . the int●●●secall worke and end of the magistrate is to avenge evill doing , and so to remove the fierce anger of the lord from a land , that the people may feare and not do any such wickednesse , as is cleare , deut. . . . exod. . . . deut. . . rom. . , , . pet. . . now the false prophet is such as brings on all these evills , and therefore if magistrates stand under the new testament , and if there be such a sin now as thrusting away people from the lord who hath , in christ , delivered us from a greater bondage then that of aegypt , this must be a perpetuall law. deut. . . if there ●e found any among you within any of thy gates which the lord thy god giveth thee , man or woman , that hath wrought wickednesse in the sight of the lord in transgressing his covenant , and hath gone and served other gods and worshipped them , either the sunne or the moone , or any of the hoast of heaven , which i have not commanded . . and it be told thee , and thou hast heard of it , and the thing certaine that such abomination is wrought in israel . . then shalt thou bring forth that man or that woman which hath committed that wicked thing unto thy gates , even that man and that woman , and shall stone them with stones till they dye . . at the mouth of two witnesses or three witnesses , shall he that is worthy of death bee put to death . hence not simple idolaters , nor all the nations round about , nor all the papists , that are educated in idolatry , by this law shall be put to death , but such as are within the gates of israel . . in covenant with god. . it is wrought in israel , and so apostates to judaisme , to strange gods are to be punished ; so we teach not that nations are to be converted by the sword , or that the idolatry of indians , the blasphemy of jews , is a sufficient ground to make warre against them , and cut them off with the sword . . apostates turning to false gods , were by a written law judged . there is no consulting of an oracle by urim and th●●mim here , as libertines say , but just as the murtherer is to be judged under the new testament , if it be told thee , the people or the judge , and thou hast ●eard of it . v. . vnder two witnesses , hee shall be convinced . it were a vaine thing to goe and seek witnesses , and follow reports and hear-sayes , if they had an immediate oracle to informe the judge and say , here the idolatry , there the idolater , binde him and lead him away to death , ( as some patrons of liberty plead ) we read not any such conjecture . he is not persecuted for opinions , because be cannot c●me up to that measure of light in judgement that other saints attain unto , but he is put to death for an externall act of idolatry , that is seen , heard , proved by two witnesses . and for externall abomination wrought in israel , v. , . the lord never puts a judge to prove opinions , that remain within the walls of the heart , and are things of the minde , by witnesses , nor is the end of putting to death to force , beat , or cudgell him to the sound faith , with the sword , but to be avenged on hi● sin , to remove evill , to save the israel of god from infection . it is not single idolatry that is his death , but his idolatry in seducing others by word or example , he work● such abomination in israel , v. . in the church of god , which tendeth to seduce others . deut. . . i will raise them up a prophet from among their brethren like unto thee , that is , christ act. . . so the holy ghost in the apostles expounds it . and he adds ver . ● . but the prophet that shall presume ( he must mean in the time of the messiah , when the true prophet shall rise ) to speak a word in my name , which i have not commanded him to speak , or that shall speak in the name of other gods , even that prophet shall die . it is a prophecy of a new testament law , because many were to come in christs name , and say , loe i am christ , as many now doe , so zach. . , , , . levit. . . whosoever of the children of israel , or of the strangers that sojourn in israel , that giveth any of his seed to molech , 〈◊〉 shall surely be put to death . this law , if it did lye upon the strangers and heathen , then ; it was not judiciall , but it must lye on us gentiles , now ; who can free us from it ? object . but he was put to death not for false worship , but for ●●rthering of his son. answ . no law of god or men , can judge that murther , which is done without hatred to the party murthered , as is clear deut. . , , . chap. . . chap. . . but here , the dearer their sons were to them , they the rather offe●ed them to their god. ● . the text gives no reason why such should be put to death for murther , but for false worship , against the first table , ver. . he defiles my sanctuary , be prophanes my holy name , ver . . the magistrate must kill such a seducer , for he commits whoredom with molech . chap. xiv . cavils against coercive judiciall laws , for punishing false prophets in the old testament removed . the first common answer made to all these , is : that these were judiciall and old testament laws , when god dealt more strict●y with the jews , and hedged them in with severer laws , penalties , and a greater measure of bondage , then now under the meek and gentle reign of the messiah . answ . more severity , and a stricter tutory to be over the church in non-age , and under pedagogie , we grant , gal. . , , . but that is in regard of ceremoniall hedges , laws , and dayes , but it is to begge the question , to say that morall transgressions are destructive , if not more , to christian societies now as then , such as blasphemy , idolatry , heresie , that were punished with the sword then , must now be more loosed from all bodily punishment in any kind , then murther , sorcery , adultery , perjury . for the comparison of a milder government under jesus , then under moses , cannot stand in fencing some moral transgressions utterly from the sword , and in leaving others lesse weighty , under as bloody punishments as ever they were . when no reason from the word of truth , can be given , why the murtherer should dye by the sword , now and then , but blasphemy , and offering the sons to molech , as the indians doe now , was then by the law of nature , a dis-worship , or a false worship , punishable in jews and heathen , but now it is not in any punishable by the sword at all . . the sword did not force the conscience of any then , more than now , nor could it cudgell an idolater , or a blasphemer , into the sound faith then , more then now , and weapons of the prophets in the old testament , as well as the apostles in the new , were not carnall but spirituall , and mighty through god. prophets , as prophets , no more used the sword against mens consciences of old , than christ , his apostles , and ministers doe now , mat. . , . and as christ saith now , preach the gospel , but kill none , use neither staffe nor sword , nor miraculous power to destroy hereticks , or burn samaria , so he said to his prophets , speake my word to israel and judah and the nations , to ninive and others , but kill none , and use the sword against none of the rebellious who will not heare , that they may bee converted . yet hee commanded the magistrate to use the sword against the seduceing prophet , nor can the libertines shew us of a ceremoniall death inflicted for the transgression of a morall law , which transgression is now made free from all bodily punishment , indeed the man that refused to raise up seed to his brother was put to shame by the law , and we are freed from both the law , and the penalty thereof , and the man that gathered sticks on the sabbath was put to death by an answer from gods mouth , but the breach of the holy sabbath instituted before the fall is no ceremoniall transgression , nor doe we thinke that every violation of the sabbath was punished by death , but that the magistrate , masters and fathers , are not to punish with bodily coercive power the transgressours of the fourth command , is most false . for what the magistrate commands the subject , the master the servant , the father the sons , and which they have warrant from the morall law to command in these relations , that they command in order to the sword and rodde , if their commandements find no other welcome but rebellion , for the power of magistrate , and master , yea , and of the father now in the state of sin is essentially coercive ; they may compell their inferiours by strong hand , either to doe or suffer the will of god , which is sufficient to prove our poynt . though it be true , some morall transgressions moses punished with death , as sabbath-breaking , it followeth not therefore the godly prince may now punish it with death , but it followes not therefore , such transgressors are made free , through christ of all bodily punishment , as libertines inferre , for though the temporarines of the punishment be only in the measure of punishment , yet not in the punishment it selfe . we desire a reason why the gentlenesse of the sonne of gods government should free the blasphemer , and the soul-murtherer , from sadder , yea from all bodily punishment , and not free him that destroyes the body also . or how all the sons of levi saw by an immediate oracle that all that had worshipped the golden calfe , exod. . had done it with such high presumption , as made that idolatry worthy of death , which otherwise was not worthy of death ; and it is cleare the charge was without exception , v. . slay every man his brother , and every man his companion , and every man his neighbour . and the like i say of all that joyned to baal-peor . and when asa compelled so many thousands both of judah and israel to sweare a covenant , and that they should be put to death , that would not seeke the lord , chro. . whether asa and all the under-judges ( for asa in his owne person could not doe it ) had a deputed dominion over the consciences to force them , and whether he consulted the oracle to know who sought not the lord , and refused the covenant out of meere weaknesse , as not being able to see how asa , who was no prophet , and a prince for eminency of conversing with god farre inferior to moses , was not a little wide , in pretended zeale , to urge the law with an oath , and no lesse then death on the refusers to seeke god and the breakers of the covenant . nor could asa see and know infallibly how out of heart-obstinacy , or how out of sinlesse , and faultlesse innocency refused the covenant . and asa could not compell men to take the covenant , and professe seeking of the lord against their judgements and consciences , which the thirteenth proposall of the army does condemne , and yet asa was free of compelling men to hypocrasy . when therefore peter strucke annanias and saphira with death ; and , paul , elimas with blindnesse ; and delivered himeneus and alexander to sathan ; and when the apostles sharply rebuked and upbraided the cretians , those who are called dogs , evill-workers , enemies to the crosse of christ , such as serve their belly , not the lord jesus ; it is as pertinent and necessary a query whether or no peter compelled others who saw annanias punished to death , paul constrained others who saw the terrible wrath of god on hymeneus , to dissemble , and to doe , and professe against the judgement of an erronious conscience and lay all their goods downe at the apostles feete against their conscience , which yet beleeved , they were against the law of nature defrauding their owne children , and to professe the faith , and not inword blaspheme and say , there is no resurrection , no christ , no heaven after this life , as familists now say , for feare that paul deliver them to sathan . and wee know professours are much affraid to goe for dogges and belly-gods in the account of such eminent godly men as the apostle paul and others , and therefore will cover themselves and professe the contrary : if therefore censures and rebukes from the eminently godly , doe create varnished hypocrits , and it is not the sin of godly rebukers , and if punishments may and doth constraine many to say , and doe , and unsay , and counterdoe in matters of religion , in judgeing according to conscience in highest judicatures , and contrary to that same conscience the next day , this which is objected against coercive power , in matters of conscience , that it creates hypocrites and straines men to doe against their judgement and so to sinne , is all accidentall to the nature of coercive and bodily restraining power . and because many keep their hands from blood and violence , and that out of deep hypocrisie since they lodge in their breast , bloody hearts , onely for feare of the princes sword , yet both the prince and his sword is innocent of that hypocrisie , then as coercive power is falsly charged with any kindly begetting of hypocrites in the duties of the second table , so is it as harmelesse in matters of religion , respecting the first table , nor did the lord in the old testament create hypocrits by straining mens consciences by bloody lawes . a third answer stands thus , those lawes were made of old against false teachers , because the jewes had the opportunity of immediate consultation with the mouth of god himself . — and except the iudge had been desperately wicked , and despised the glorious ordinance of the oracle of god , they could not doe unjustice , god being always at hand to declare unto them , what kinde of blasphemer ▪ and what kind of idolater it was that he intended by his law should be put to death . men are now fallible and the learnedest cannot tell wha●●blasphemy or idolatry it was , which was by god sentenced to death under the law , so jo. goodwin . answ . if there was such immediate consultation to make short worke of blood to the judge , we desire law or instance of the priest or prophets consulting with the mouth of god touching the prophet whether true or false , but none can be produced , sometimes the prophets by miracles cleared their calling : another way we f●nd not . this is against appeales that are cleare , deut. . in all matters of controversie , when in the highest court where a mans head , whether hee be a false prophet , or any other , was at the stake , the judges , v. . were to judge according to the sentence of the law , and they proceed upon witnesse , deut. . . god should by this declare law , proof and witnesses uselesse , for the lord from heaven condemnes the man. jeremiah , and all the prophets that were killed and stoned , never sought the benefit of the law , nor said , give us a ●ury from heaven , an oracle for to take away our head , the prophets never accuse kings or judges in persecuting the prophets , that they consulted not the oracle , ere they rejected the prophet . this had been a well settled law to try all prophets , who speake from god , and who speake the visions of their owne head , all should have passed the grand ▪ jury of an immediate oracle from heaven , and by this there should not have been a false prophet in all judea but the judge might have discovered him , but god never gives this character of an idolater , blasphemer , or a false prophet : the oracle of vrim hath blacked him as an impostor . but divers other characters the lord gave . as . if hee speake not according to the law. . if the good he foretel , never comes to passe . . if hee ●eale the wound with smooth words . . if he strengthen the armes of the wicked . when as yet god had made no standing law , he was consulted , and god gave sentence against the man that had broken the sabbath ▪ and that blasphemed ▪ but their consulting with god presupposeth by the law of nature , the magistrate should punish such , therefore the pu●●ing him in ward was a punishment , only they would have the mind of god touching the manner of his punishment , but sure this was not the ordinary and standing law . there were others as difficill and intricate controversie● , of murther , adultery ; treason , as deut. . . between blood and blood , plea , and plea , stroake , and stroake , by this reason anabaptists have a better ground to say there should be no christian magistrate under the new testament , nor any use of the sword nor sheding of blood at all , because the je●es under the old testament had the opportunity of immediate consulting with the mouth of god himselfe , we are fallible men , and the learnedest can no more tell what murther , what incest or adultery was condemned in the law of god ( for heart-hatred , which is seen to god only , doth essentially constitute murther punishable by the judge , deut. , , , . chap. . . chap. . ● . ) then they can define what blasphemy or idolatry it was which was by god sentenced to death under the law , for we are to be as wary to take a mans life and blood now under the new testament , for murther , and treason , and sorcery as they were under the old in stoning blasphemers : and we are no more infallible in the one , then they were in the other . yea , it strongly concludes , that wars are as unlawfull under the new testament , as under the old , for under the old , they consulted the mouth of god before they went to battle , we have no immediate oracles to consult , yea , when we are ingaged wee are neither to pursue the enemy nor to forbear , because we have not the immediatly inspired prophets , micah , jeremiah as they had , wee may not make a covenant with neighbouring kingdomes , the scotish army have no oracle to shew them whither they shall remove out of england , for that will be the safety of the cause of all the godly presbyterians who are now persecuted for the covenant of god , and a carying on of reformation and the standing of the covenant and treaties betweene the kingdomes , or shall they not remove till peace and truth be established in both kingdomes because if they remove , the english army may say , they undertooke the war not for religion , but to make a conqueste in england for the liberty of the subject , and sweare the covenant in a sense . the army under sir thomas fairfax may say , that they did fight all this time for liberty of conscience , against both prelaticall and presbyteriall thraldome of the consciences of the free born english , and therefore though the parliament command them to di●band , they must have liberty of conscience up , the covenant downe , and have a perpetuall standing army , &c. for in war , peace , pursuing or forbearing , in marching from one kingdome to another , in making treaties and covenants with other nations , they were to consult with the oracle and immediatly inspired prophets , the opportunity wherof we have not , and so we have no be●ter warrant for all these , for peace and war , then for killing of blasphemers , who are known to god onely by this reason , and that is no warrant at all . . this is to say , there was faith , certainty , and infallibility , clearnesse , light , and more knowledge of god under the jewes twilight , law darknesse of ceremonies , then we have , and now since oracles ceased , sceptismes , conjectures , doubtings , blinde , and loose uncertainties is all ou● faith , contrary to that the scripture saith , the jewes for all their oracles were in the darke , and now day springs from on h●gh and visi●s us , and gives light to them that sits in darknesse , luke . . , , . and now the earth shall be full of the knowledge of the lord as the sea is full of waters , esa . . . and we have a more sure word of prophesie , the scriptures , yea surer then the fathers voyce from heaven , which was an immediate oracle indeed , per. . , , ▪ , . and the least of the kingdome of god note , is greater then the baptist the greatest of prophets , matth. . . if this satisfie not , see esa . . , . jer. , , , , . esa . . . joel . , . act. . , , , . col. . , , . cor. . , , , , . . the argument that we cannot punish under the new testament , because the magistrates and ministers , and synods who condemne here●ies , errors , schismes , blasphemie , are not infallible , and they know not but they may plucke up wheat instead of tares , and take away the life of elect men who might ●ive and be converted , is of no weight , for then the iudge should not take the li●e of a murtherer , adulterer , the most bloody robber or paricide , ( the libertines , teach and practice the contrary ) ▪ for must the judge read in the lambs booke , whether the man be inrolled therein as an elect , before he passe sentence on him in a councell of warre , for fellony , robbery , poligamy , &c , . it is most strong against admonishing , rebuking and warning one another . i may condemne the innocent in these , because i am not infallible ; it is against preaching , beleeving , writing of books of divinity , making warre , peace , borrowing , lending , buying , selling , in all these i am oblieged to do upon certaine perswasion of faith , that what i doe is lawfull , else i sinne , rom. . . and the word of god the most sure oracle to us must be my rule . now i may no more venture on the least sinne , then a christian prince may condemne to death an idolater , and a blasphemer , who is a sound beleever , which is a greater sinne , if i be not cleare as if an immediate oracle were speaking from heaven , as libertines say , and the argument must bee thus , what we cannot do with as great infallibility of not erring , as the priest that immediately consulted the oracle , or the prophet immediately inspired , that we cannot do lawfully . but the christian prince under the new testament cannot with such infallibility punish idolaters , blasphemers , or any otherwise , ergo , the proposition is false , for certaine knowledge is sufficient , for the holy ghost would never bid us admonish , and after admonition avoid an hereticke , as tit. . . nor would our saviour bid us beware of men , of false teachers , and false christs , and avoid them , and believe them not , and try them by their workes , and search the scriptures , and examine their doctrine , nor would the lord bid us try the spirits , and try the antichrist , and eate not with idolaters as he doth , matth. . , , . joh. . . rem . , , . joh. . . cor. . . if he laid this ground of libertines , heart-obstinacy , only legible to god , and knowable ●s none but to infallible spirits , makes an hereticke and a false christ before men , yet you are to admonish and eschew him , this is as much , as if the lord should say , if any man have such an opinion and heart-thought never manifested to men or angel , that knew whether the number of the starres were oddes or equall , admonish such a man and avoid him , and bid him not god speed , neither receive him into your house . yea , so no minister of the gospell should preach to his flocke fundamentall gospell truths , because hee is not infallible , and hee may teach fundamentall lyes for truths . againe , the assumption is false , for the certainty a beleever hath , is thus farre infallible ( which is enough ) that he is perswaded of the truth of it , and may boldly and in faith seal it with his blood . nor should libertines suffer for such truths as they hold for truths , to wit , that the christian magistrate hath nothing to do with religion , nor is he warranted now to use the sword against false teachers ; nor presbytery is the way of christ , but socinianisme , familisme , antinomini●me , are the only true way , because they will not say they themselves are in beleeving , teaching or suffering for these truths infallible . but the danger is not so in beleeving truth or a false opinion for another , or for a true opinion , as in taking a mans life , when yee are not certainly perswaded by the law of god , hee ought to dye . answ . that is no matter of greater or lesse great danger . it is sinne in the pharisees in heart and word of month to condemne the lords disciples of breach of sabbath , when they are innocent , as to kill them for sabbath-breach when they are innocent , matth. . . the one is a greater sinne , the other lesse ; but if wee may not venture on a greater sinne of shedding innocent blood because of want of infallibility , neither is it lawfull to venture upon the least sinne , because of the want of that same infallibility , nor is an infallible and immediate oracle our onely rule in judgeing the blasphemer . suppose a man should wilfully professe there is no god , and raile against such as say there is a god , as our atheisticall age wanteth not a caliguala , and an anaxagoras , and the like now , if the parliament should punish such a limb of hell . the thirteenth proposall of the army will say the parliament forces this man to sinne , and to beleeve and professe a truth against his judgement and conscience ; and upon this ground , for wee know not infallibly such a man to be a damned atheist . the answer to annull all these lawes in the old testament is , this punishment was bodily , afflictive , carnall and so typicall and prefigurative of those greater and more spirituall evils under the gospell , to wit , of eternall damnation . as the land was a type of heaven , so to bee cut off , by death , out of that land was typicall . answer , had the jewes no spirituall censures then , as debarring from the passeover , the excluding of the uncircumcised , and uncleane from the congregation of the lord ? was not the cutting off of the murtherer out of that good land , as typicall as the cutting off of the blasphemer ? is there any bodily punishment , but it is carnall and afflictive ? i trow none . is punishment , and cutting off from the church by death typicall , because bodily ? then the avenging of 〈◊〉 doers under the new testament must be typicall , and is many hangings and headings of evill doers , as many types under the new testament . if the punishment was typical , because in such a way bodily , as exclusion from a typicall land . then , . how is not the killing of the murtherer typicall ? . give us a warrant for this , because we may not , at our pleasure , phancy types where the word gives no ground for them , otherwise we shall with anabaptists turne all the old testament : and whole scripture into types upon our owne imagination . . how shall violent death ●ypi●●e damnation and hel , that was existent then , and not a thing to come , and that because it was the cutting off of the blasphemer , not of the murtherer ? but say they were types , as crucifying and hanging on a tree was , deut. . . of christs crucifying gal. . . what ? shall it follow , that robbers and murtherers , 〈◊〉 as barra●●s , may not under the new testament be 〈◊〉 ? yea , and by this argument , nor may any bodily punishment be inflicted on robbers , more then false teachers may b●● killed or incurre any bodily punishment , for that were ( ●●y libertines ) to rip up the grave of moses , because undoubtedly crucifying was a typicall death , gal. . ▪ ● . 〈…〉 ●ut it is knowne there were two forts of typicall things in the old testament . . some that were meerly typicall and had no use but in divine worship , as sacrificing bullocks and lambs to god , other things were so typicall that they had both a naturall and civill use , at eating of manna when yee are hungry , drinking water in the wilderne●se , living in the holy land ; the former typicall things are utterly ceased , and it were impious and meere judaisme to recall them or bring in againe sacrificing of bullockes to god , but the latter things may well remaine in their naturall and civill use , though their typicall and religious use be abolished , as it were lawfull for jewes even now after christ is come and ascended , and hath put an end to all shadowes and types by the comming in the body , to eat manna , if they were in the wildernesse , and drinke water out of the rocky mountaines , if thirsty , and dwell in their owne land , if the lord should restore them to it , yet should they not judaize nor recall the types of moses , for these they should doe for a naturall and physicall , and for no religious use . now granting that stoning of blasphemers were typicall , and as typicall as hanging of robbers was , deut. . yet should it never follow that stoning of blasphemers were judaizing and unlawfull , because it hath a necessary civill use , even of common and naturall equity , that he that thus perverteth the right wayes of the lord , and seduceth others should dye the death . yea this may well infer that prophesying of lyes , blaspheming were typicall sinnes against a ceremoniall and temporary law , and so they are not now sinnes , yea because it is a falling from christ to observe jewish shadows , gal. . not to blaspheme , and not to prophesie lyes , must be sinne ; and if that be blasphemy , what more reason to remove the punishment of a sinne , as destructive to society , now as then , if the sinne cease not to bee sinne , but remaine yet a morall hainous transgression ? the fifth answer is , that the lawes of moses cannot reach the heretickes now under the gospel , . an hereticke denyes not god the creator , nor teacheth hee , let us goe after other gods ▪ which thou hast not knowne as the apostate prophet , deut. . ( . ) hee denyes not the word of god , therefore you may use it as a weapon against him , but yee can use no sword , but that of iron against apostates . . hereticks as sadduces were tollerated among the jews , but blasphemers and apostates were not . . scribes and pharisees held many dangerous opinions , yet neither they nor sadduces were expelled the city or hindered to be magistrates . . though the zeale of gods house eat up christ , and he attempted a reformation , yet he never charged church or state as unfaithfull for not proceeding against them to imprisonment and death . . these deut. . would perswade they speake by the inspiration of some deity , and that their sayings were oracles , hereticks doe not so , so io. goodwin , hagiom . answ . . the conclusion we hold is not hurt , all this saith an heretick that is not an apostate is not to be put to death . let it be so ; but wee hold by these places , that bodily punishment is to be inflicted on him , and yet the conscience is not strained , nor he persecuted . . hereticks pet. . denyes the lord that bought them , and make shipwracke of faith , and bring in damnable heresies , and bring on themselves swift destruction , they depart from the faith , speake doctrines of devills , lyes in hypocrisie , tim. . . are condemned of their own conscience , tit. . . lead the simple captive , resist the truth , as jannes and jambres did moses , are men of corrupt minds , reprobate concerning the faith , tim. . , , . which is a wilfull denying of the lord that bought them . libertines have bowells of charity to arch-hereticks , as if god had made a law of sinnes , if we are , we are not capable under the gospell , whereas it is knowne there are ( though we need not call all false teachers hereticks ) seducers that say there is not a god , nor a heaven , nor a hell . . how shall they prove that the seducer deut. . formally denyed god the creator ? to deny him as creator , and say the world was eternall as aristotle did , is not to deny god , for aristotle and all his , acknowledged there was a god , but that those dreamers denyed the very existence of god , any otherwise then as practicall atheists , and by consequence in their abominable doctrine they cannot prove , for they professe a religion and a god , when they say , let us goe and serve other gods , and these words , that thou knowest not , are the words of the holy ghost , not that these seduce●s so speake in so many syllables , but the god they drew men after , was an unknowne god ; for there is not a caligula in the world can be a speculative and heart-atheist , or if these words ( whom thou ●ast not knowne ) be the seducers , they are spoken to heighten the new god , and ex●●●● 〈◊〉 above jehovah , as not knowne by the blinde and ignora●● world ; yea and those that worshipped the golden calves at dan and bethel worshipped other gods , and turned away themselves and others from the true god , for deut. . . they provoked him to jealousie with strange god , with abomination● provoked they him to anger . . they sacrificed un●●●evills , not 〈◊〉 g●d , to gods whom they know not , to new gods that newly come up , w●om your fathers feared not , chron. . . and je●o●●am ordained himselfe priests for the high places , and for the devils , and for the calves which he had made , psal . . . they made a calfe in hor●● , and worshipped a molten image , yet they denyed not god the creator , except practically , deut. . . of the rocke that begat thee thou art unmindfull , and hast forgotten god that formed t●ee , psal . . . they forg●t god their saviour , which ●ad done great things in aegypt . yea , and those that worshipped these gods , denyed no otherwise god the creator then hereticks now doe , for both in profession ▪ asser● jehova● that made the heaven and the earth , exod. . they said of these calves , as jeroboam did ▪ v. . these be thy gods o israe● , that brought thee up out of the land of aegypt , king. . . and exod. . . aaron said to morrow shall be a feast to jehovah , then they denyed not in profession and in words the jehovah that made them , nor christ their saviour , then by signes and wonders brought them out of aegypt ; so a hereticke , or a popish idolater , denyes not god in profession , yet both worship strange gods , and the worke of mens hands , and the devill , not god , deut. . . chro. . . nor did jeroboam deny god in profession , for he acknowledged that the lord god , the true god could heale his dryed up arme , king . . and sent his wife to enquire of jehovah concerning his sicke childe , king. . , . and je●u who clave to jeroboams calves , king. . . and so by this same law of god ought to dye , as is clear in that he worshipped and served other gods , as deut. . . ps . . . compared with exod. . cleareth , for three thousand were slaine by the magistrates sword for this sin , exod. . , . yet these denyed jehovah not in formall and expresse profession , but by the genius and staine of their doctrine , and the same way the hereticke denyes the lord that bought them , these that worshipped iehovah and malcom zeph. . by this law should dye , the priests of malcom come under the law as well as the priests of baal , the priests of baal and the false prophets were slaine according to the law , and yet they professed jehovah as well as micaiah , king. . . and achab , who worshipped baal , professed he worshipped jehovah , and so did these who worshipped the samaritan strange gods and i●hovah both together , king. . nor is it of weight that some say from deut. . onely these are to be put to death who denyes god as knowne by the light of nature , not these that de●y the blessed trinity , or christ the mediator , or the principles of the gospel which are only known by the supernaturall light of faith ; and onely these that deny principles of divinity that are by natures teaching in the heart , for these sinne against natures law , and the alphabet of naturall theology . this hath no warrant in the word , the law condemnes these to dye who blaspheme or draw men away from the true god as revealed in the scriptures , which is a supernaturall revelation that flesh and blood taught not moses , but a propheticall and ●mmediately inspiring spirit , as the reason which god ins●uateth , exod. . . they have turned quickly aside out of the way that i commanded them . now the twilight and rude divinity of nature , revealed not this way as being supernaturall , yet for this turning aside were three thousand killed , v. , . and it is cleare , deut. . the dreamer shall surely bee put to death , not because he hath denyed the creat or that is knowne by the light of nature ; but v. . because he hath spoken to turne you away from the lord your god , which brought you out of the land of aegypt , and redeemed you out of the house of bondage to thrust thee out of the way which the lord thy god commanded thee to walke in . now this is not , i conceive , a naturall way , nor written in mans heart by nature , as this answer supposeth . but yet it s also a sinne against the law of nature , to deny the god who reveals himselfe in the mediator christ . and these that were put to death by this law were such as denied god revealed in christ , for christ saith , moses wrote of mee , and to christ all the law and the prophets bare witnesse . nor did these that worshiped idols and the false teachers , and such as offered their children to molech , who were surely by the law to be put to death , deny the word of god more then the heretick now : and jeremiah useth the weapon of the word of god against them , as moses was to use the sword against them , deut , . , , , . lev. . . as we read jer. . . and they have built the high places of tophee which is in the vally of the sonne of hinnon to ●urne their sonnes and their daughters in the fire , and he useth an argument from the word of god to convince them , which i commanded them not , neither entred it in my heart . libertines might say , why should jeremiah speake of a command of god , for though our hereticks under the gospell acknowledge the word of god , yet the false teachers and apostates that were to dye by the law , doe but mocke the word of god ▪ and therefore the lord should not use this argument , which i command not . but to mee is cleare , they were so farre from denying the word of god , as our antiscripturists doe , that for the offering of their sonnes to god , they alledged both abrahams example who was bidden offer isaak his onely sonne to god , and the scripture , for if we ( say they ) are to offer the best of the flock to god , and its little enough to so great 〈◊〉 lord , farre more are we to offer the dearest thing we have , to wi● our sonnes and daughters : god answers , what yee offer to mee must be commanded in my law , but it never entred into my heart to bid you offer your children to mee . now if these had both denyed god their creator , and his word , there had beene no other sword to be drawne against them but that of iron . how will libertines prove that the second sort of seducers that were to dye for seducing , deut. . , , . the brother , son daughter , or wife that lyes in the bosome denyed god the creator , there is no warrant from the text to say they dreamed dreames , and wrought wonders to seduce , or that they professed the inspiration of a new deity , yet they were to dye , and why not the hereticks , now by the same reason ? if they thrust people away from the lord that hath ransomed them from hell ? yea , these acknowledge the lord , and the law , and the lords priests and prophets , as some hereticks doe now , yet not standing to the sentence of the law that the priest shall ●each , but presumptuously rejecting it , were surely to be put to death , deut. . , , , . so he that speaks a word in the name of the lord ( so confesseth , and professeth both the lord and his word , as hereticks now do ) which the lord commanded him not to speak , or shal speak in the name of other gods , even that prophet shall dye . and did not jeremiah and vriah , the son of shemaiah and the prophets that were killed and s●oned by the jewes , professed god , and that the word of god came to them and that they had seen the visions of god , yet they were condemned as false prophets , but for prophesying destruction on israel , judah and jerusalem , and if the lord had not sent them , but they speake the visions of their owne head , they had been false prophets , as is cleare , jer. . , . jer. . , . and so justly condemned . are there not now under the new testament who deny the word of god , as many antiscripturists in england and doth not saltmarsh , del , beacon , randal and many familists and antinomians father their new lies upon the spirit , and the pretious anoynting that teacheth all things ? a●● not they like to those prophets , deut. ? have not some in france , in holland , in england made defection to judaisme and tur●isme , and turned apostates from christ ? and yet they deny not god the creator , nor the scriptures of the old testament , and by this answer they are free of all bodily punishment ? and does not peter contradict this answer of libertines , that say our hereticks are not as these deut. . pet. . . but there were false prophets also among the people , as there shall be false teachers among you ? and our saviour , mat. . . for there shall arise false christs and false prophets , and shall shew great signes and wonders : insomuch that ( if it were possible ) they should deceive the very elect . a vive representation of the state of england this day . the formall and what is essentiall to a false prophet is now in our seducers they thrust men away from god , and the way of gospell that the lord hath commanded us to walke in , ●nd that is enough . . from the practice of the iewes , when heretickes and seducers , and blinde guides were in the chair , and they tollerated themselves , we draw rather the contrary argument , ergo . we are not to follow , nor to suffer blinde guides now , who deny the resurrection , as familists and other , to lead souls into the ditch , no more then we are to follow them in corrupting the law , and extolling the traditions of men . chap. xv. christs not rebuking tolleration and the ●aw , deut. . vindicated . christs no when reproving church and state for not punishing sadduces and hereticks denying the resurrection is , . a poore argument to prove the lawfulnesse of tolerating them , . the sadduces were cheife rulers themselves ; act. . . and he that reproves a judge for murther , must in that same ; reprove him for tolerating murthers . he that said the guide leading , & the blind led , should fal in the ditch , he reproved the mis-government and wicked toleration of the rulers . nor read we that elias reproved achab for not killing baals priests , ergo , achab transgressed not the law , deut. . , , . deut. . , , . in tolerating false teachers ? nor doth god deut. . , , . reprove the rulers for not punishing the worshiping of the golden calf , or the making of it for worship , because aaron and the rulers under moses were guilty of it ; will it follow that the rulers and the sonnes of levi should tolerate it ? since the lord commanded the contrary . nor does the man of god reprove jeroboam for tollerating the people to worship the golden calves , or because he suffered the lowest of the people to intrude themselves in the priests office against the word and law of the lord , because the lesse sin was swallowed up in the greater , but it followes not , that jeroboam did the duty of a magistrate in suffering the people to go to dan and bethel to such abominable idolatry , or in suffering the basest of the people to take on●them the priests office , but the prophets reproving jeroboam's commanding of that idolatrous worship , and priests , which is a greater sinne , must by consequence condemne his not punishing of it , which is a lesse sin , so david sinned as a magistrate in suffering bathshe●a to commit adultery , and to wrong her husband , and to violate gods law , and should not onely as a magistate have hindered her , but should have put her to death for adultery , he being the supreme magistrate , and there being an expresse law of god that the adulterer , man or woman , should dye the death , levit. . . which david knew well ; yet the prophet nathan does not in expresse tearms condemne david for not putting bathsheba to death , though he faithfully reproved david , because nathan reproving david for the adultery it selfe committed in his owne person as the greater sinne , must by consequence condemne davids tollerating of bathsheba an adulteresse to live , which was a lesser sinne , and it will not follow that david a king should tollerate knowne adultery in bathsheba a subject , because nathan does no where in direct tearms ( nor any scripture elsewhere that we read ) condemne david for not punishing with the sword the adultery of bathsheba ; so nathan , g●d and other prophets no where reprove david sparing the life of joab a murtherer . when christ reproved the sadduces , for denying the resurrection , he reproves , by consequence , both church and state for tollerating the denying of the resurrection , and supposeth the tolleration of it to be against the law of god. . it is no argument at all from . a negative fact . . in such a particular scripture , to prove the lawfulnesse of tolleration . let then answer this , christ that was a faithfull preacher to state and church , no where reproveth in the gospell , the tolleration of the extortion of publicans , sodomie , murther , the absolving of a murtherer at the feast , a bloody tolleration , denying of god , blasphemy ; ergo , it was lawfull for the church and state to suffer all these . . this answer inferreth that the church should tollerate all false doctrines , and the denying of the resurrection , and that there should be no church censure , contrary to mat. yea christ does no where rebuke the pharisees , scribes and priests , because they did not , by preaching , admonish and convince their fellows the sadduces of that hereticall doctrine that the dead shall not rise , and by this there should be not onely a physicall tolleration , and a non punishing by the magistrate of all heresies , but a morall forbearing , and a no-rebuking , no preaching against false wayes , and so not onely church-censures are taken away contrary to matth. . , , . revel . . , , , , , . but it is not lawfull for ministers or teachers to write or teach against iezabel , and these that hold the doctrine of balaam , by this reason of the libertines . nor does christ command the rulers of the people to punish the false witnesses that rose against him . nor does he rebuke church or state for tollerating the publicans to extort the people , nor caesar and pilate , for oppressing the people , nor the scribes and pharisees for not preaching against herods beheading of iohn baptist , or pilates mixing the gallileans blood with the sacrifice , luke . ergo , ministers are to tollerate bloody magistrates , and not to preach against them . the sixth answer to elude these lawes is , if these lawes binde us in the new testament , then must you not adde nor diminish from the law , deut. . and so must the whole city , inhabitants and cattle , be put to the edge of the sword , and devoted to a curse , v. , , , . which ye cannot say beares any truth under the new testament , except we say that papists and their babies should be put to the edge of the sword , and their houses and land they dwell in execrable . answ . there are three different lawes , deut. . one against the seducing false prophet , to v. . a second against any seducing person , if it were brother or wife , to v. . a third , to the end of the chapter , of a city , state or society , that will defend a false teacher . now we argue not from the third law ; but there is no warrant to punish the sonne of a false prophet , idolater , heathenish or popish , or of wife , or brother that tempt us to apostacy , and to follow false gods , yea , or to hurt land , house , or cattle that belongs to them , the sonne shall not beare the sinne of the father , except god by a positive law command it . but the third law , upon which we build not our arguments , at least , as touching any ceremoniall part of it , belongs not much to us , for to gather the spoyle of such a city , and to burne it every whit , for the lord , as a cursed and devoted thing or place , is clearly ceremoniall and typicall , because now every creature of god is clean , rom. . ▪ and so are all the victualls or meats of heathens , or papists now , and good and sanctified , tim. . , . and what god hath cleansed , we are not to esteem common or prophane , act. . . and the like must we say of places , tim. . . ioh. . . zach. . . and by proportion , of all creatures , the creatures cannot now be typically cursed , and execrable as then , deut. . . . for the holy land , and every city was made by the lord typically and ceremonially holy , and a pledge of a heaven , when therefore a seducer fled to any city from the judge , if that city would partake with him in his sinne , and save him from the hand of justice , that city forfeited its typicall holinesse , and it , and all things in it , the spoyle , cattle and goods , made accursed , and to bee burnt with fire , and all the inhabitants young and old , put to the edge of the sword , and that not under the no●ion of false teachers , but as open rebells against god , his holy law ; and the judge , the minister of god , was to avenge that blasphemy , and the morall part is this ; if the army now on foot in england will against the laws of god and man protect blasphemers and false teachers , and save them from the hand of justice , and will reward , countenance , and promote seducers of soules , our humble opinion is , that they render themselves obnoxious to the sword of the magistrate . but the punishing of infants , and burning of the spoyle was a meer temporary typical law that doth not abolish us in the new testament . now libertines bring this as an argument . we cannot put to death false teachers by deut. . for then should we by that law kill their children and cattle , which consequence we deny as false and vaine . for our divines strongly argue from the morall equity , and the law of nature ●ar●anting joshua to make warre with the canaanites in the old testament , to prove the lawfulnesse of warres under the new testament upon the same morall equity , as ●osh . ● . , . those that refused to make peace with is●●●l , and came against israel in battle , against those israel might raise warre , by the law of nature in their owne defence . but such were all the canaanites except those of gib●on , josh . . v. . . and this argument holds strongly in the new testament , if any , as some anabaptists doe inferre , this is no good argument , because if the major proposition were true , then should we also kill the women and sucking children , as the lord commanded saul , touching the amalekites , sam. . and then should we destroy the cattle and burne the spoyle with fire , for joshua and israel made such a war with iericho , &c. and the rest of those cities , yea israel destroyed them utterly , and shewed them no favour , josh . . . we with good ground deny the consequence , because the warre with these seven nations was warranted by the law of nature , but the warre , tali modo , to destroy utterly young and old , cattle , and all they had , was from a ceremoniall and temporall law peculiar to the jewes , because god would have his church neither inriched by their goods , nor to make covenants , and marriages with them , or to live in one society with them , nor to see their groves , lest they should bee insnared to follow their religion and strange gods. chap. xvi . prophesies in the old testament , especially zach. . , , , . , . for punishing false prophets vindicated . we argue from the predictions and prophesies in the old testament , touching the magistrates zeale under the new testament , especially that zach. . . also i will cause the prophets and the unclean spirit to cease out of the land . . and it shall come to passe that when any shall yet prophesie , then his father and his mother that begat him , shall say unto him , thou shalt not live ; for thou speakest lyes in the name of the lord : and his father and his mother that begat him shall thrust him through , when he prophesieth . . and it shall come to passe in that day that the prophets shall bee ashamed every one of his vision , when he hath prophesied , &c. that which the prophets foretell shall commend the zeale of kings and rulers under the messiahs kingdome , must be the lawfull and necessary duty of the christian prince under the new testament . but the punishing of false teachers under the new testament is such ; ergo , the proposition is undeniable ; the assumption i prove , . the time when this zeale shall be put forth by the godly prince or ruler , is , v. . in that day when there shall be a fountaine opened to the house of david for sinne and for uncleannesse , that is , when remi●●ion in the blood of christ shall be preached by apostles , pastors and teachers , to davids house , to the church of christ , as it clearly relates to that day or time , c. . . when the lord shall destroy the enemies of jerusalem , and make the house of david , as god , and as an angel of god , v. . and when he shall poure the spirit of grace and supplication on the church , and they shall see him whom they have pierced , and crucified , and shall mourne every family apart for their sinnes . . bodily punishment is descerned , thou shall not live . . the cause is set downe , for thou speakest lies in the name of the lord. . the execution of the sentence is , his father and his mother , the godly rulers , and the dearest of his friends shall thrust him through , that is , he shall cause the law of god , deut. . , , . &c. be executed against him . the answer to this argument hath no hue or apparent coulorablenesse of truth . as . it respecteth onely the church of the jewes , why ? because , it saith , the house of david , and the inhabitants of ierusalem , . because matth. . . he saith i am not sent but to the lost sheepe of the house of israel , and this fountaine cannot reasonably be opened to the gentiles , but to the iewes , . it is for the iewes encouragement , ezr. . . and the prophets use not to speake of the gentiles , to make them equal and superior in holy priviledges to them ; for it argueth gods displeasure with the iewes : i will move them to iealousie with those that are no people . . ( the word land ) i will cut off the names of idols out of the land , indefinitly put in the old testament , notes the land of canaan , it was fulfilled under antiochus , and ended with the siege and destruction of jerusalem . ans . . it 's strange that the house of david should more note in prophecies the iews excluding the gentiles , then the house of israel , and the house of iudah should signifie the jewes only , which is apparently false ; for the house of israel , ier. , v. . v. . . the seed of israel , syon , iacob , esay . . . expounded to be the church of the new testament , with whom the everlasting covenant of grace is made , as is expounded hebr. . , , , , . when the former covenant that is faulty and made with the jewes only , and undeniably , as the fountaine is first opened and preached to the jewes , mat. . . c. . , . act. . . yet not to them only , except wee say this place , and the powring of the spirit on davids house , zach . . and the writing of the law in the inward parts , and the teaching by god , and the eternall covenant of grace is made with only the jewes excluding the gentiles , that the new heart is not promised to them , and the law not written in the heart of the gentiles , see rom. . . where it is said all israel shall be saved , and the fulnesse of the gentiles comes in , and the gentiles that beleeved not have obtained mercy , v. . . act. . . . so james , act. . . after this i will returne , and will build againe the tabernacle of david . . that the re●idue of men might seeke , and all the gentiles , &c. . it is a shame to blot paper with such divinity , that when god intends to comfort the jewes , hee is not wont to speake of the calling of the gentiles ; for it still argues his displeasure with the iewes , the just contrary is the divinity of the prophets and apostles , esay . . sing o barren . . thy seed shall inherit the gentiles , esay . . arise , shine , for thy light is come . . for the gentiles shall come into thy light , , , , , . . the names of idols will not helpe , nor the name of land , because they are old testament words ; the contrary is , prov. . . prov. . . the king by judgement establisheth the land , any land , not of iudea only , prov. . . . psal . . . that this zeale ceased with the fiege of ierusalem is said gratis , and is no more true then that the fountaine of christs blood was dryed up then , and ran no more to davids house , to iewes and gentiles ; this were to say , this fountaine is opened to the iewes only , and runs dry , when it over-flowes more abundantly . . answ . be it that civill magistrates ought to proceed , with as great zeale , against delinquents under the gospel , as eliah against baals preists and phineas against idolaters , yet it followes not they ought to put out their zeal in killing false prophets with the ●word , for this is blind zeale under the gospell , john . . act . . act. . . answ . the holy ghost commends this zeale under the gospell , when the fountaine shal be opened for davids house , his father that begat him shall thrust him through . this answer saith that this zeale , zach. . is the bloody zeale of persecuting saul , and of others , raising persecution against the gospell preached by paul and barnabas , so the answer contradicts god , who saith this zeal was truely and lawfully set , as touching the object , not being set on against the members of christ and paul , for the gospell , but against false prophets that speake lyes in the name of the lord , ver . . mr. goodwin brings an example of blind and bloody zeale against the saints and the apostles , to prove that the christian magistrate should have no zeale at all to punish false teachers under the new testament , which is just this in logicall reduction : magistrates under the new testament should not butcher the innocent , nor murther the saints , ergo , under the new testament magistrates should not take vengeance on murtherers , evil doers , and blasphemers , who preach doctrines of devills . it is as good logick as this , godly rulers should not doe unjustice and oppression , ergo , they should not do justice and right in saving the flock from grievous wolves . answ . these who are absolutely for slaying by death , and thrusting through , doe not allow , that for every error the father should kill the childe . answ . this is yet to object against the holy ghost , not against us , for the text will bear no such thing , for the prophet that is to be thrust through , is not every sonne , nor for every error . but it is . a false prophet not called to be a prophet , but one that takes on a hairy mantle to deceive , as the . v. holds forth ; and so he pretends a calling from god , when he hath none . . he prophesies not errors only but lies , that hee knowes , or may know , except he were wilfully ignorant , to be lyes . . he speaks them in the name of the lord and sayes , he hath seene the visions of god , and the word of the lord came to me , when no such thing was , but he utters his owne phancies , and hee that does these three , deserves bodily punishment , and if they bee lyes , striking at the root of the christian faith , hee deserves to dye the death . the text will not bear that his father and his mother with their owne hands shall thrust him through , without addressing themselves to the judge . but it is an allusion to the law , deut. . his father and mother shall not pity him , but cause him to be thrust through . so elias said to achab , hast thou killed and also gotten possession ? when achab with his owne hands had not killed naboth , but by his command and letter had procured that others should doe it , so sam. . . thou hast killed vriah , but it is exponed david procured that the ammonites should kill vriah , david with his owne hand did not thrust him through . the answer is , because the objector is like to be cumbred with this text he saith , ( for i repeate not what i answered before ) the best exposition , and fullest is , his father shall pierce him through , that is , shall indeavour to take him off , and deterre him from such a practice , by laying before him the sentence of the death out of the law , exod. . . . threatning , if thou goe on thou shalt not live ( with god ) but shall be condemned — he shall pierce him through with sharp and piercing words , the word of god is compared to a two edged sword , psal . . ● . &c. and ver . . there is that speaketh like the piercing of a sword , so turnovins . and the predictions in scripture are spoken as performances . jer. . i have set thee over the nations to root out , &c. that is , to foreshew or threaten rooting out , so chytraeus . they shall confute their wicked opinions , &c. answ . though turnovius expound piercing through , by preaching death from the law , and terrifying , yet since the objector weakly and groundlesly ( as we saw ) will r●strict this prophesie to the church of the jewes , and a poore short time , when this zeale endured . it must , with his leave , be meant ( in that day ) that is , in the time of the gospel , as in other places it must be taken , as ier. . . v. . ier. . . ier. . . . ioel ▪ . . zach. . . for so prophesies of christs kingdome are expounded to have their accomplishment in christs gospel-kingdome , and then the law , piercing through , and terrifying , must be in use under the gospel , which is all we crave ; therefore the objector adds to the words of the threatning ; thou shalt not live ( to wit before god , and so leaps from the threatning of the sword of the magistrate , deut. . which hee saith is the sense of the place , to the second death , and a dying before god. . but let us have an instance where piercing through , dying and wounding , is put for metaphoricall wounding with words to gratifie , the objectors erroneous sense wee cannot quit this place so , for all the text cryes for a reall piercing and killing . . it is i grant an easie way to answer places of scripture that can but bear a literall sense , to change them into metaphors , so you may give to the magistrate with some anabaptists , rom. . a metaphoricall sword , and pay him metaphoricall tribute , and give him metaphoricall obedience : what more reason to make this a morall slaying , and piercing with words , then a morall or metaphoricall idol , or a metaphoricall false prophet , a metaphoricall uncleane spirit , and passing out of the land ? these words , thou shalt not live , are words of the law , and the piercing through metaphoricall , but those words , againe ( thou speakest lies in the name of the lord ) are not metaphoricall , but containe a proper truth , such a complication is not in all the scripture . . the words in their literall sense are faire and easie , and not to bee wrested to a spirituall or borrowed sense without ground ; it much lesseneth the zeale foretold to be under the gospel , and turnes a reall zeale over into words of threatning ; the text saith the contrary , his father shall thrust him through , and this works so upon him , that others shall really leave their false prophecying , and shall say , i am no prophet , but a herdman ; now if the words be a prophecie to be fulfilled only in the jewes excluding the gentiles , as the objector saith , then is it no zeale at all , but a most sinfull and unjust dispencing with the law , and a zeale far below the law ; for the law saith , deut. . if the seducing prophet which were as neer to thee , as a brother , son , daughter , or wife in thy bosome , thou must not smooth him , and oyle him with sharpe words , and meer threatnings ; yea , but thou must act against him , v. . thine eye shall not pitie him , thou shall not spare him , neither shalt thou conceale him . . thou shalt surely kill him , thine hand shall be first upon him , to put him to death . now this cannot be a metaphoricall putting to death , but the objectors metaphoricall , and minatory piercing of him through with sharpe and piercing words , imply necessarily that yee must conceale him , and pitie him , and not kill him , nor stretch out any hand against him , first or last to hurt him , but only stretch your tongue against him , and barely threaten him , and terrifie him , but let him live : if the prophecie be extended to iew and gentile , under the gospel , which against the text the objector denies , then it argues , . that there is such a law under the gospel , else if it be an unjust law , and out of date now under the gospel , the threatning and piercing through must bewith lying words , and father must utter to the lying prophet lies to terrifie him ; and say , son if thou desist not from prophesying lies , thou shalt be thrust through with the magistrates sword , and die according to the law ; that is , i foreshew and threaten according to the law ( but it is an unjust , and an out-dated law to libertines that obliegeth not under the new testament ) that thou shalt be thrust through and die ; that is , i fore-shew and prophesie a lie , that thou ought to be put to death , and persecuted for thy conscience ; whereas no such thing ought to be now , when the law , deut. . is worne out of vigor . . it must follow that lying and false words uttered in a threatning manner must be the way to cause the false prophet to bee ashamed of his vision and prophesying falsely no more , but say , i am no prophet but an herdman . whereas the holy ghost sayth , feare of thrusting through is the cause . if it be onely a piercing meerly minatory , by threatning and rebukes , these doe not change the prophet and gaine him to the truth , as the objector would imply , for refutation in a doctrinall , and instructing , and teaching way only doth that : no rebukes no law-threatnings doe change the false prophet , for threatnings and rebukes doe suppose the seducer seeth that hee seduceth , and that he proprophesieth lyes which yet the false prophet cannot see , till hee bee convinced of the errour of his way , and rebukes will not doe that . but i would put to the objector his owne quere , is it fit to rebuke a man who can doe no other but publish lyes , because he lacketh supernatural grace , which would make him a true prophet ? these words v. . what are those wounds in thy hands ? hold forth a visible and reall piercing through of the hands , for some false doctrine hee hath preached , according to the merit of his heresie , then it must bee some other thing then a verball threate or a metaphoricall piercing through with words which are transient , and not parmanent , and visible as wounds and print of stroakes , cicatrices , in the hands : so i cannot but think the objector hath strained his light to find a violent exposition to elude the place . it s true , that da. chytreus and melanthon acknowledge a confutation of errours by words , but chytreus in the same place on this text , goeth farther , they shall confute false teachers ( saith he ) as asa removed his owne mother from worshipping of idols . but how ? chron. . . he removed her from being queen , because she had made an idol in a grove . this removing was not a morall confutation by words , but a compulsory , by royall authority , which is essentially coactive and in order to the sword . deodate , and the english divines , call it a representation of the spirit of knowledge and discretion , but they adde , and zeale in christs true church to discerne false doctrines and to oppose them , how ? by not onely refuting them by the word , but by censures of excommunication and rebukes . the objector might have read forward , ver . . one shall say , if it appeare that he hath passed through the churches discipline , because he hath been a seducer , hee shall confesse it , and give god the glory , approving of the churches severity , used for his correction . the objector , as we have heard , rejects ecclesiasticall coercing of false teachers as wel as civill . which diodate and those divines acknowledge : nor doe they exclude the magistrate as he doth ; he addeth grotius a reconciler and an apostate and calleth the number of five very late writers , the best expositers on the place of zachary . with his leave , calvin , gualther , piscator , junius , daneus , five for five , and twenty and twenty , and foure as good ( many of them esteemed better ) have written the contrary . i have not time now to levy hoasts and armies of writers . but it s the objectors best to bee silent of divines , and to quit the cause too , for he sayeth nothing to a purpose . but what socinians and sectaries joyning with serveiur , castalio , minus celsus , vaticanus , acontius , episcopius , and the belgick arminians against calvin and beza , hath said ( with favour of his learning ) twice , better if they were translated into the english tongue . nor must wee with sharpe rebukes , and piercing words , like sharpe swords pierce through hereticks : for our libertines tell us , christ spake words of hony and butter to apostate samaritans , and the servant of the lord must be gentle . then must we not speake fire and hell to the godly saints , to paul best , to tyndal that denyeth the scripture to be the word , and blasphemeth the trinity , and independents though they persecute presbyterians , nurse them if they were samaritans , are so far from piercing the familists , antinomians enthysiasts through with piercing words , that they advance them to highest places of dignity . to this prediction i adde , the prophesies * touching kings , those that are by office to bee nurse-fathers to the church , to minister to her , and lend their royall brests to bee sucked by her , and as godly kings are to praise the lord as godly kings , are to bring gifts & presents to christ , & are to be wise & serve the lord , and kisse the mediator , and to bring their royall honour to the new jerusalem , and by whom kings reigne , they and their royall sword cannot be excluded from commanding the priests , prophets and teachers to befriend the bride , and decor , and d●●● her for her lord and husband , to give wholesome milke to the children , as they would be rewarded of princes as wel doers , or punished as ill doers , and would be protected from grievous wolves , not sparing the flock , nor can they bee excluded from all royall and politicke guarding of both tables of the law ▪ as if they were but fleshly ordinances . but such are kings and princes , ergo &c. non is it my mind that kings are sub-mediators or vicars of christ mediator , as erasti●●● dream , but what ever kings do in , or about matters of religion , they do it in a politick way not as commanding the conscience , but in order to civill and temporary rewards and punishments . it s true christianity addes no new magistratical power to a king , it being only a gratious accident without which a man may be a king , yet it spiritualizeth the exercise of royall power and christianity is no accident of a christian king , but a christian king , kindly , and as a christian king , is to serve christ the lord , and to conserve with his royall dignity all gospell-ordinances in an externall politick way ; and so he owes royall service to christ , as such a king , so graced of god , and in this consideration he brings his glory to christ , and tutors the bride the lambes wi●e . justice is an accident of a man , but not of a just man. chap. xvii . places in the new testament , especially rom. . for punishing of false teachers vindicated . argument xi . those who are powers ordained of god , and a terror not to good workes but to evill ; and ministers of god for good , are revengers , and to execute wrath on evill doers , are kings and supreame , or governours sent by the king for the punishment of evill doers , and for the praise of them that doe well , are to punish all false teachers , and such as ruine the soules of others , and waste the church . but the king and all lawfull ●ulers , parliaments , or others , are such , rom. . , , , , , . pet. . . tit. . . matth. . . and false teachers are evill workers , evill doers , dogges , phil. . . they rub the ●ontagion of their evill deeds upon others , for those that receive them into their houses , and bid them god speed , are partakers of their evill deeds , joh. ver . . . then must such teachers be evill doers , they subvert whole houses . divers answers to little purpose are given to this argument . as . it is against the wisdome of god in governing the world to make magistrates judges of what is truth , and heresie , since the generallity of magistrates , yea of men are ignorant thereof , and uncapable in questions of doubtfull disputation . say that the synod were equally divided , whether presbytery or independence be the way of god , or say the major part ( which is ever the worst ) determine amisse , what shall the magistrate do ? and the evill doer , rom. . cannot be he that doth evill without limitation , or thinks evill , but pro subjecta materia . but he that doth evil , whereof ordinary magistrates , heathen or christian , are competent judges , which is manifestly of politicall consideration , as that which is contrary to the light and law of nature , as whoredome , adultery , murther , theft , unjustice , sedition , treason . answ . . this argument is against the wisdome of god in appointing magistracy , as well as against us , for there be a world of questions of doubtfull disputation , what is according or what contrary to the light and law of nature , in murther , medicine , usury , polygamy , incest , marriage , contracts , false witnesse , and these are so controverted , yea and there be matters too hard in judgement for ordinary men , between blood and blood , plea and plea , stroake and stroake , deut. . . no lesse then in matters of religion , and to erre in taking the life of a guiltlesse man in any subject , is as great misgovernment as can be , though i dare not charge god with it , as the objecter doth . . when the holy ghost forbiddeth the master of every christian family ( and there must be a far larger number of heads of families then christian magistrates ) to owne a hereticke as a guest , or to salute him , joh. . and commandeth christians not to eat with an idolator , cor. . . to reject an heretick , tit. . . to avoyd false teachers that creep into houses , tim. . , . and such as cause divisions contrary to the doctrine of the gospel , rom. . , . sure he supposeth they have knowledge to judge what is error and heresie , what is truth , otherwise he commands us to turne our backs on such , as the blinde man casts his club . may not one say , this is against the wisdome of god in the government of christian families and societies to interpose our judgement in doubtsome disputations , to judge who is the hereticke , and to be avoyded , who is the sound beleever . . the uncapability , of magistrates and most men to judge here , is the want of infallibility , such as the immediately inspired prophets had , then it s against the wisdome of god , that we try the spirits and doctrines , and beleeve them , for if the generality of men , let alone christian magistrates ▪ be uncapable of fundamentall truths , they cannot judge them to be truths , nor heresies , except they be infalibly , and immediately inspired by this argument ; it is then against the wisdome of god to bid any beleeve the gospel , but the prophets and apostles . . the magistrate being a christian , should see with his owne eyes , and judge the presbytery worthy of his politicke sanction , and though synods , divide , or erre , the error and uncertainties of men , that are accidentall to all ordinances , are no rule to magistrates on earth ; and by this reason , which hath as much force against preaching the gospell as against the christian magistrates politicall judging , when ministers are divided , and the equall halfe or the major part preach arrianisme , socinianisme , famil●●●e , &c. and the lesser number sound doctrine , the objecter needs not aske , under which of their shadows shall the magistrate repose for peace and safety ? i inlarge the question , and let the objecter answer , under which of their shadows shall all their hearers repose for faith and establishment in the truth ? and i answer , call no man rabbi , let magistrates and others receive the truth in love , and let him answer , when foure hundred prophets say to achab , goe to ramath gilead ▪ fight and prosper , and one michajah saith , goe not left thou be killed , under which shall achab repose ? shall then achab heare the voice of the lord in no prophet , because foure hundred speake lyes ? or shall not foure hundred michajahs declare the minde of god to the prince , because so many false prophets speake the contrary ? . it s true , ill-doers here must be such as magistrates generally may judge , but not all ill-doers , false prophets , or the like , magistrates as magistrates , are to judge ill-doers , but it followes not that all magistrates whether heathen or christian , are to judge all ill-doers , whether gospel-seducing teachers or murtherers , for there wanteth a condition in heathen magistrates , for the want whereof they cannot actually , and in the capacity of heathens , judge false teachers , arrians , socinians , and the like , not because they are not essentially magistrates as well as christian magistrates , but because they want the knowledge of the gospell , even as inferiour judges are as essentially judges in israel , as the priests and the great sanedrim at jerusalem , and may judge of their office between blood and blood , but if it be a controversie too hard for them between blood and blood , and the party be willing to appeale , these inferiour judges cannot actually judg that controversie , but it must go to the sanedrim , deut. . . . so a father as a father , whether heathen or christian , and a master of a family by his place ( the like i say of a husband , a tutor , a doctor in their respective places ) are by their place and relation to teach their children and servants the principles of the doctrine of the gospel , by these places , gen. . , . exod. . , . ps . . , , , . joel . . prov. , , . eph. . . tim. , . deut. . . . yet while they are heathen fathers , and heathen masters , they neither can , nor are obliged actually to teach any thing of the gospel , they never hearing of the gospel , are obleiged not to beleeve in a christ of whom they never heard , rom. . , , . and those that christ was never preached to , are not condemned for gospell-unbeliefe , joh. . . but for sinnes against the law of nature , rom. . . , , . rom. . , , , . and the like must wee say of judges whether heathen or christian , though in the state of heathenish , they never having heard of christ , freeth them from an obligation of actuall punishing gospell hereticks , yet as judges their office is to punish such , but neither heathen princes , nor heathen fathers , masters , husbands , tutors , and teachers of schooles , are obliged to an actual exercise of all and every magistraticall , fatherly , masterly , maritall , and tutory gospell-duties , toward their underlings and pupills , if they live in a countrey where they are invincibly ignorant of the gospell , if the lord by no providence send preachers of the gospell to them . and how shall they beleeve in him of whom they never heard ? and how shall they judge hereticks sinning against a gospell of which they never heard ? let no man stumble at this providence , god hath made the supreme magistrate judge of all murthers , yet may this godly prince , and the generality of men be ignorant , yea uncapable , at least most unfit to judge how a bloody physitian tooke away the ▪ life of such a childe by this vegetable , or this herbe , or this syrrope , to the end his owne sonne might be heire ; dare we say with this objecter , therefore this providence in appointing such a godly prince to be ●udge of murther , because he is not a skilled physitian , is inconsistent with the wisdome and goodnes of god in the government of the world , the like instances i may give in thousands of the like cases , in which the christian judge may be ignorant . and i cannot dissemble , but it is a hard question how the magistrate as a magistrate , doth punish gospel-hereticks , for so all magistrates , even heathen magistrates , who are invincibly ignorant of the gospel , in regard they never heard of the gospel , should be obliged to punish false-teachers , and gospel-hereticks , which seems hard ; for it is a sinne against the magistraticall duty of an indian magistrate not to punish gospel-hereticks ? answ . it follows not ; for nothing follows , but , it s a sin in an indian prince , and he — sinneth against his magistraticall office in that he punisheth not an indian false-teacher , who teacheth against the law of nature , because an indian should not worship the devill ; but the indian ruler invincibly ignorant of the gospel , sinneth not against his office as a magistrate , because he punisheth not a gospel-hereticke , for he is not obliged to every magistraticall act as a magistrate , not to those of which he is invincibly and faultlessely ignorant , as an indian husband and master invincibly ignorant of the gospel sinnes not against the duty of a husband and head of a family , though he teach not wife , children , and servants , the principles of the gospel , which a christian husband and head of a family is obliged to doe , not as a husband and head of a family simply , but as such a husband and head as heareth the gospel , and so either heareth and knoweth , or may heare these gospel principles , if he were not thereof ignorant through his owne sinfull neglect . object . but the magistrate as the magistrate punisheth gospel-heretickes , ergo , all magistrates , even heathen magistrates faile against their magistraticall duty , if they punish not gospel-heretickes , and their ignorance cannot excuse them . answ . the antecedent is not simply true , every magistrate as a magistrate sinneth against his office , if he punish not some false teachers , if convened before him and convinced . but every magistrate , as a magistrate , punisheth not every heretick against the gospell : but onely such a magistrate as heareth the gospell , punisheth such a gospell heretick . we say that magistrates by vertue of their office make lawes for no transporting of monies out of england , but you cannot inferre that if magistrates did this by their magistraticall power , then magistrates , as magistrates ; and so all magistrates of india , and all heathen magistrates ought to make lawes that no mony bee transported out of england ; it is no consequent at all , for though english magistrates make such lawes by their magistraticall power , yet they doe this as such magistrates , not as magistrates ; thousands such wee may alleadge . object . how then doth the magistrate , as the magistrate serve christ , mediator in punishing gospell hereticks , and bringing his kingly honour to the new jerusalem , and casting his crowne downe at the feete of the lambe ? answ . the magistrate , as the magistrate ( should wee speake accurately in such an intricate debate ) doth not serve christ as mediator , for then all magistrates , heathen and indian , were oblieged to serve him , as the axiome proveth . quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the magistrate , as such a magistrate , lustred with christianity punisheth gospel hereticks , and sinneth against his magistraticall office if hee doe not so : for christianity spiritualizeth the exercise of maritall , paternall , magistraticall power , and elevates them above their common nature in christian husbands , fathers , magistrates , which it cannot do in all husbands , as husbands ; fathers , as fathers ; magistrates , as magistrates : even suppose they be heathens , quod non ni est non operatur . object . but why then may not a christian magistrate , as a christian , if not as a magistrate be a vicar of christ ? answ . . because christ as mediator ; hath no vicars , nor sub-mediators , & so the minister , or the christian magistrate as the christian magistrate , cannot be the vicar of christ . because the christian magistrate , as the christian magistrate , and even lustered with christianity , which is not in every magistrate , yet operatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in externals and onely can as a christian magistrate proceed according as the heresie is proved by witnesse , or confessed , and obstinately maintained by the heretick , and all this is externall , and doth but externally , and in external means promove the churches spirituall good , and the mediatory kingdome , and it is such a promoving as christ may wel want , though ordinarily he cannot want pastors and teachers . quest . but doth not the mediator christ , as mediator , promove his mediatory kingdome in , and through the christian prince , as his instrument , subordinate to him as mediator ? answ . not at all , for christ useth the christian migistrate as his servant to beat the wolves from the flock , but not as king , mediator as god-man , head of the church , for christ mediator as mediator , works not by externall violence , or , by the sword , in his mediatory kingdome , joh. , . if my kingdome were of this world , mine owne would fight for mee . ergo , it is but borrowed accidentall helpe and service , that christ hath in his mediatory kingdome , from kings , he workes not as mediator by fighting . christ who is mediator qui est mediator acteth by beleeving kings , not quâ mediator as he is mediator , the sword may procure good and peace to the mystical visible body , and immunity from spirituall errors . but this is a meanes to christ as mediator in the by , and at some times , not such as is the ministery of the word , cor. . . which is spiritual not carnal : though ministers be not sub-mediators , yet christ as mediator workes and conquers in them , and by them . but i returne . to say the text speakes of evill doers , which appertaines to the cognizance of the ordinary magistrate ( if it were not as ordinary to the magistrate to be an understanding christian as another man ) is to begge the question , for we say , false teachers , wolves in sheeps skins , woorying the flock , which may be knowne by their works , as a fig●ree is known from a thistle , by its fruit , are such evill doers . the text and law distinguisheth not , and mentioneth no more murtherers then false teachers . therefore the text meanes all evill doers , that per●urbe humaine societies , as spirituall wolves and lyons that devoure the flocke , and those that thinke ill in their hearts , to all men of sound sense are punishable onely by him that knowes the heart , not by judges . to say the light , and law of nature is the judges only compasse hee must sayl by , and that hee must punish no sinnes , but such as are against the law of nature . . it pulls the booke of the law of god , yea , the bible out of the kings hand , that containes greater deepes then the law of nature can reach , contrary to the word of god , deut. . , , . deut. . . , . for the king , as the king , should have the booke of the law with him on the throne , to be his rule , deut. . . josh . . . . this rule hinders not but the king and ruler may judge ill doers so farre as the light , and law of nature will goe along with him . yet the objector will be unwilling the ruler take away the head of a seducer , that should say , and teach men with caligula , there is no god , chance made all , and rules all : we want not such blasphemous impostors as these . but ( sayth the objector ) by him that doth evill , is not meant the spreading of errors or heresies . . they had no reason to feare the magistrate spoken of here , rom. . for spreading and publishing the most orthodox truths , for they might without any danger at all from the magistrate , here spoken of , have taught that the roman idols were true gods. they had ten times more cause to be affraid of the power of publishing orthodox truths , as that there is but one god , and the roman gods are dumbe idols , or speaking devills . . that doing of evill , against which the magistrate , here spoken of , is the minister of god to execute wrath , is opposed to that subjection to higher powers . ver . . and of the same consideration with resisting of powers so sharpely reproved . vers . . then by it is only meant the doing of evill , which was prohibited by the roman lawes and edicts : and no man resistes the power who lives in an orderly subjection and obedience to all their lawes , now the romans in their lawes never forbad the publishing of errour and heresies in religion , then doing of evill in spreading of heresies , can be no resisting of the roman powers and lawes . againe that doing evil , ver . . is opposed to doing of good , ver . . vnto which there is a premise of a reward promised , even prayse from the magistrate . 〈◊〉 the doing of good , for which the apostle undertakes , they shall have prayse from the roman magistrate , was not the preaching and publishing the great and orthodox truths of christian religion , yea , they were enemies to that good doing . answ . all these leane upon a castle beyond the moone , to wit , that paul speakes , rom. . of no powers but the roman magistrate , and that hee is to bee obeyed at the onely minister of god , and then having layd this most false and vaine ground , he cryes out , o england , england make much of thy scriptures , but take heed of the glosses of thy teachers . which we may retort , but this is an impious glosse : for though paul aymed at obedience to magistrates , even to persecuting nero in things lawfull , because some then , as anabaptists now , said the gospell freed christians from subjection and obedience to lawfull magistracy . but i prove that the apostle speakes of the magistrate , such as he is by gods appoyntment , and such as hee ought to bee , whither hee bee heathen or christian , and he speakes of a magistrate in generall . now the roman emperor and senate were not such powers in all their government , lawes and edicts , as every soule should be subject unto . for they made lawes in acts of the second table , and accordingly practised them , with violence and unjustice , to joyn not only house to house ( but not being provoked by any wrong ) kingdome to kingdome , the isle of brittain , and all the people of the world , and in that every soule ( i conceive ) ought to be subject to supperiour powers . if the objector render this sense , let every soule on earth be subject to the roman emperor nero , for he is the minister of god , for thy good , that is , for the good and peaceable government of all and every one that hath soules , because hee would raise warre and tyrannically subject them all to him . we wish england to beware of such glosses . whatever people resisted the roman empire and their bloody emperor nero , and others , in all their bloody edicts against innocent christians , ( for he is the magistrate here spoken of , sayth the objector ) they receive not damnation , not doe they resist the ordinance of god. . the roman emperour and senate in their laws and edicts , were a terror to good workes , not to evill , they rewarded those that persecuted and killed christians , and those that shed the blood of innocent people that they might bee tyrannous conquerours of them ; and made them commanders in warre , and hyred them so to doe : then the roman magistrate as he actually governed , and made neither law● nor edicts against spreading of errors and heresies cannot be the magistrate here spoken of . . the objector would be put in minde of the same answer given to this place , and others of the new testament by the anabaptists , who say there is no warrant in the old testament , that christians should bee magistrates , because the use of the sword was then typicall and ceremoniall , and this , and all places of the new testament doth command conquered christians subjection to heathen magistrates , and not to raise armes against them , but warrants not christians to take on them magistracie , because heathens should not be our patterne , but the word of god. . most false it is , and a begging of the question that evill doing is contracted and hampered in here , to subjection to the higher powers , that is , to the roman laws and edicts onely ; for it is opposed to the lawfull subjection due to the parliament of england , and to the king of britaine , and to all lawfull powers as well as to roman magistrates , as is cleare ; for there is no power but of god , and the powers that be , are ordained of god ; and paul speaketh of all magistrates , christian and heathen , that are lawfull magistrates , and commandeth subjection to every power , roman and christian , in the lord. what ? are there no powers ordained of god , but roman magistrates ? then may anabaptists well say , wee owe not subjection to christian magistrates by this text , but onely to the roman magistrate , who made no lawes against spreading of heresies , and when the apostle faith , let every soule bee subject to superiour powers , shall every soule , by this text , be subject to none but the roman magistrate ? i am sure , the reformed churches , and all our writers argue , that as many as have soules , popes , prelates , and roman clergy ought to be subject , by this text , to the good lawes of the christian emperours , and that all men , none excepted , neither clergy ( as they call them ) nor others , but are obliged by this scripture , and pet. . and tit. . to give obedience and subjection to all lawfull magistrates , heathen and christian , and to their lawes , and to pay tribute , and to be judged by them , whereas papists plead exemption to churchmen , and sure , if no doing of evill be prohibited here , and deserve the just vengeance of the minister of god , but only such which was prohibited by the roman laws and edicts , then must the roman laws and edicts be as perfect as the word of god , for then the romans laws must command , reward and praise , all good that the ruler or any power ordained of god doth command , this is most false , they did not command the saving of the lives of the innocent british in this island , that never injured them , but commanded to kill them , they did not in their laws command their under-rulers , pilate and others , to protect innocent christians , to justifie and absolve jesus christ , but to condemn and murther them , though they gave all that was due to caesar , and their laws did not forbid all evill , that the judges and ministers of god are to execute wrath against , all murthering of innocent men in thousands , and most unjust and bloody warres against nations that never wronged them , and they forbad not the spreading of errors and heresies against the gospel that came to their eares , and made them that they had no cloake for their sinne , joh. . , . for paul brought the gospel to them , and it is a begging of the question that the roman emperours ought not to have made laws against spreading of heresie , and they were a terror to those that preached the gospel , and had their conversation among the gentiles blamelessely ; and so these emperours did not as the ministers of god , ought to doe , nor would the apostle undertake or be surety for nero , ( the objector undertakes for the text that in which the holy ghost will not bear him out ) that he shall give praise and reward for well-doing , all the well-doing that the text saith , the minister of god , by his office , is to reward , the roman magistrate did abhorre and persecute , if the apostle undertake those that doe well , shall have praise from the roman magistrate , if hee doe as a lawfull magistrate , then cannot the text be meant of the roman magistrate as he actually misgoverned and abused his power , for then hee was a terrour to those that preached orthodox truths , and worshipped dumbe idols , and by lawes and edicts , honoured and rewarded heathen priests that were not so good as baals chaplaines , and doth paul undertake , if the saints at rome would turne priests and servers of the roman gods , that they should doe well , and have praise from the roman magistrate ? for by the roman law , the roman rulers were to reward and praise such as did well in this sense . . nor doth paul undertake they shall have praise from the roman magistrate , if they doe well according as the roman lawes speakes of well-doing ; for then paul should undertake they should have praise from the roman magistrate for that which is evill-doing , which paul would never undertake , because killing of innocent men in unjust warres to conquer and inslave free states by the roman lawes was well-doing , and praised and rewarded by their laws as wel-doing . but this was to paul , and in it selfe evill-doing , and robbery , and makes the holy ghost to exhort to romish , and falsely so called , well-doing . chap. xviii . the place , tim. . . . for coercive power over false prophets , cleared . argument xii . that which we are to pray , we may have from the magistrate by his office , that is his office to doe , because prayers must be in faith , and grounded on the word of god. but we are to pray for kings and all that are in authority , that with the sword they would guard religion , and the church of god from wolves , false teachers , and those that think they do god service when they kill us , joh. . . that we may ( saith the apostle , tim. . . ) lead a quiet & a peaceable life in all godlinesse and honesty . nor can a magistrate procure a quiet and a peaceable life in all godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honesty as a magistrate , but by his sword , nor can he with meer words of mouth , onely exhort as a magistrate , the foxes not to destroy the vines , and wolves not to slaughter 〈◊〉 sheep , except he coerce false teachers and idolaters , because upon the occasion that micah and his mother made a molten image , and an ephod , and imposed it on their house , the holy ghost saith , judg. . , , , , . v . in those dayes there was no king in israel , but every man did that which was right in his owne eyes , hence it is cleare that we may lead a quiet and peaceable life in all godlinesse , a naked permission from the magistrate to serve god is not enough , or that he suffer no man to do thesaints violence , but if wolves be permitted to teach what is right in their own erroneous conscience , and there be no magistrate to put them to shame , judg. . . and no king to punish them , then godlinesse , and all that concernes the first table of the law must be marred , and the intrinsecall end of the magistrate , which is a peaceable life in all godlinesse , is not attainable in an ordinary providence ; nor will it help to say , paul commandeth prayers to be made for the magistrates that were then heathen , who being ignorant of christ could conferre nothing to godlinesse , but meerly negatively , that they persecute not the godly for their conscience , nor permit others to persecute them ; for paul will have us to pray for their conversion , that they may become christian magistrates , and come to the knowledge of the truth , and then they doe more then negatively procure peace to the church ; for as magistrates now converted , they are to praise and reward , and promote to the dignity of judges , men fearing god , deut. . . yea and fearing god , as the scripture doth describe the fear of god , and so to reward christian well-doing , rom. . . & therefore christian kings as kings are to send such , & to promote them to bear rule over the people , pet. . . that so they may be 〈…〉 by the king for the punishment of evill doers , and for the praise of them that doe well . . nor is it true that paul will have us in that place , to pray onely for heathen kings , and that as heathen , ( as libertines suppose ) that wee may have negatively peace under them , they being excluded from all exercise of their magistraticall office in , or about matters of religion ; for paul commands us to pray for kings and all that are in authority ; and it is cleare , some in authority , and divers in neroes court were converted to the christian faith , phil. . . phil. . . nor is the prayer for kings to be restricted to the kings and rulers of that present age , when paul wrote that , but for all kings to be converted , and who shall beleeve and be saved ( seeing god will have all men to be saved ) that they may promote godlinesse in a politicke way by their sword . hence those that have no more to doe to procure a peaceable life in all godlinesse by their office , then heathens and pagans , or if they were not in such an office , yea those who have far lesse interest in christian religion , then if they did not beare the sword at all , can in no sort be the object of our prayers to god for the procuring of such a life in all godlinesse . but the latter is contrary to the word of truth . argument xiii . that which is foretold to be a fruit of repentance , and a casting off of the antichristian yoke , must be lawfull , and praise-worthy , but that the ten kings who made war with the lambe , and agreed for a time to give their kingdome to the beast , should now turne their swords , against babylon , under the notion of a whore , for the idolatrous worship and spirituall fornication of rome , and shall hate the whore as a whore , and shall make her desolate and naked , and shall eat her flesh , and burne her with fire , is a fruit of the repentance of the ten kings , rev. ▪ , , , , . therefore their turning of the sword against the pope , the whore of rome for their whoredomes , must be lawfull and praise-worthy ; the proposition is cleare : for if to joyne in warre with the whore against the lambe and his followers was a worke of the devill , in giving their power and kingdome to the beast , when god inclines their hearts to the contrary , and they joyne their power with the lambe against the whore , and destroy her , and make her naked , and desolate for her whoredomes , it must be a worke of the spirit of god , and a fruit of the repentance of those kings ; for when they repent and hate babylon , the holy ghost would not set downe their repentance in a worke of cruelty , and bloody persecution for consciences sake , as li●ertines define punishing idolaters to be . argument xiv . that which the servants of god doe in an extraordinary impulsion of the spirit , in the case of the sinfull neglect of the lawfull magistrate , or when there is no christian magistrate to doe it , that must be the ordinary constant duty of the magistrate , especially when that turns away wrath from the land , and is taken as acceptable service to god , as if the ordinary magistrate had done it . but the extraordinary punishing of those that violate the worship of god , and pervert the wayes of god , and the faith of others , is such , ergo , to punish such as violate the worship of god , and pervert the faith of others , must be the ordinary constant duty of the magistrate . the proposition is evident , because extraordinary acts necessary to bee done supply the want of ordinary acts , as in morall acts acceptable to god is cleare ; when the under-rulers doe not their duty , phineas is praised , that he being a priest , not a judge , slew zimri and cosbey , and phineas did acceptable service to god in so doing , num. . , , . and elias in his zeale killed the priests of baal , when achab the ordinary magistrate sinfully neglected his duty , and samuel now being no judge , killed agag , ●●go , it was the duty of saul as the ordinary magistrate to doe it . now in the new testament it is cleare the ordinary officers and porters should violently have casten out the buyers and sellers , and tables of money changers out of the temple , our saviour christ doth it i● an extraordinary way , and it was the zeale of the house of god that moved him , ps . . . job . . so armanias and sapheira lyed to the holy ghost , & defrauded the church in a matter of goods , therefore peter struck them dead , then if there had been a christian magistrate , he should have inflicted bodily punishment upon annanias and saphira ; so paul strikes eli●●● with blindnesse for attempting to pervert the faith of sergius paulus , ergo , the magistrate , if there had been any to procure a quiet life in all godlinesse to the church , should have punished elimas , and this is evident in acts of justice and sinfull omissions of men in ordinary places ; nor were these acts extraordinary in the substance of the act ( as i have observed ) but onely in regard of the efficient and manner of doing , though there be required an extraordinary impulsion in the doer , which in others in place , should be ordinary ; for acts extraordinary in the manner and exigence of providence , may be in the substance of the act ordinary duties , and to neglect them , is to sinne against a set command , if david and his followers , had refused to eat the shew-bread , because the law made it lawfull to none to eat it but priests , they had sinned against commandements of mercy , injoyned in the law of nature , nor was that an extraordinary rule , i will have mercy and not sacrifice ; when the law of nature , for the good of spirituall societies , requires that the godly magistrate drive away the wolves and lions from the flocke , we may see a positive command is not necessary . chap. xix . exemption of false prophets from coer●ive power , is not christian liberty . argument xv. that doctrine is not to be held which maketh that a part of christian liberty , which the word of god maketh no part at all thereof : for . if there be no bodily punishment to be inflicted on false teachers and blasphemers , then must christ by his blood repeal● all those law●● in the old testament ; but the scripture shewes us all our parts of christian liberty in these places of scripture , tit●● . . rom. . . thess . . . gal. . . gal. . . gal. . . act . . rom. . . rom. . ps . . . cor. . ▪ , , . rom. . . gal. . . . job . . . act. . . . heb. . . . heb. . , , , . col. . , . cor. . . . ● . 〈…〉 . rom. . . act. . . act. . . cor. . . math. , , , . maith . . . and elsewhere ▪ in all which places nothing 〈◊〉 hinted of the false teachers patent under the seale of the blood of the eternall covenant , that he is freed from the magistrates sword , though he destroy millions of soules . . where the common place of subjection due to kings and governours sent by them , pet. . . , , . is han●led , &c. freedome to sin , and consequently freedome to heresies , and teaching and spreading of false doctrines that eat as a gangreen , and is no lesse a worke of the flesh then adultery , murthers , witchcrafts , gal. . . , , , ●● judged false , liberty for a cloake of maliciousnesse , as if christi●ns were so made free by christ , as subjects were loosed from subjection to kings , and servants from being buffeted for ill-doing , pet. . . if some ill-doers , and the worst of men , even soule-murtherers be freed from punishment due to ill-doers , pet. . . and that by a writ under the hand of the mediator of the new covenant , theeves , robbers , murtherers , adulterers , which be innocent , if compared with false teachers and grievous wolves , may claim the same liberty to the flesh : for why should freedome to one sinne , and with immunity from the magistrates sword bee fathered on a charter sealed with christs blood , and not freedome to all sinnes ? . the end of christs redemption is , that we should use our freedome for no licence to the flesh , but as bought from bondage to sinne . if the conscience be immediately now under the new testament subject to god onely , and free from all commandments of ministers , church-magistrates , who are to command according to the word of god , and if notwithstanding of that , yet the practicall conscience , which should be the principall of all the morall actions of a christian in the duties of the second table , as touching the life , chastity , goods , name , and good report of our neighbour , must be forced , if subject to the lawfull commands of superiours , all men may doe to god and men , and destroy , and kill , and steale , as well as blaspheme and seduce soules , and the magistrate have nothing to doe with them , let anabaptists deny to pay tithes , or to pay souldiers for warres , kill innocent men upon the ground of immediate raptures , rob , and steale , because the just shall inherit the earth , deny and belye christ and religion before men , as familists now teach , for libertines must give a reason why christ hath freed a speculative conscience , as touching all acts of the first table from the magistrate , and his jedbrugh-slaves , but hath left as innocent a conscience , to wit , the practicall conscience as concerning the second table , which is as free in the court of the almighty , under the compulsion and bondage of the sword , and ha●● not taken in all consciences in the same charter . argument xvi . christ hath left the consciences of false teachers and hereticks under ecclesiasticall censures of admonitions , rebukes , excommunication , so as those that hold the doctrine of balaam and jez●bel , and such as call themselves apostles and are not , and grievous wolves must not be suffered , rev. . , . v. , . v. . tit. . . matth. . , , , . act. . , , . and these doe no more act upon the consciences of men by way of teaching , but by way of punishment , then the sword of the magistrate doth , and they are as compulsory as the sword for this threatning ( if yet still pervert the right wayes of the lord , and teach false doctrine , then must yee be casten out of the church , delivered to sathan , branded and shamed as ravening wolves , soxes , wasting the stocks and the vineyard ) this ( i say ) doth as much in way of compelling , as the weapon of iron and steele , yea and in the new testament , hereticks are to be no lesse compelled then under the old testament ( though libertines most ignorantly talke of compelling of consciences and forcing of men to opinion● ) for we are to reject and avoid the company of heretickes , and to put them to shame and reproach , not to eat with an idolater , nor to lodge in our houses , him that brings another gospel , tit. . . rom. . . tim. . , , , , . . cor . . . because of the publicke scandalls , by which the soules of others are infected , and their faith 〈◊〉 what soever maketh the name of god to be ●vill-spoke●● 〈◊〉 and all damnable heresies , which bring swift 〈◊〉 , and by which men make merchandise of soules , these we are charged to avoid , and these the whole church should censure , and should far more avoid . chap. xx. the parable of the wheat and the tares , discussed and cleared . now for the parable of the tares and the wheat , matth. . the author of the apologie of the belgicke arminians saith , i deny not but the parable of the tares is not meant directly of hereticks . the scope of the parable hath nothing to doe with the office of magistrates , in punishing or not punishing hereticks , but tendeth to moderate the too forward zeale of the disciples , and of all the godly that are inclined to murmure at providence that suffers wicked men to flourish and live with the godly , and that they are not cut off before the day of judgement , so doth the godly complaine and stumble at this dispensation , job . jer. . , . psal . . , , . &c. . christ forbids not simply to plucke up the tares , but onely secundum quid , in a case , when there is danger to plucke up the wheat with the tares , as in punishing a multitude or a whole society . . christ expounding the parable , passeth that part of it , best while ye plucke up the tares , yee plucke up the wheat also , and that part of the parable that christ expoundeth not , when he expoundeth all the rest , must belong nothing to the scope of the parable ; and we can conclude solidly no controverted point from every limbe , joynt , or wing of a parable ; nor was it christs scope to shew that magistrates should punish none of the children of the wicked one , because of the danger of cutting off the children of the kingdome with them , for the words may beare ( saith calvin ) then , that all punishments and censures , both civill and ecclesiasticke rebukes , and excommunication , should cease till the end of the world , and so also saith bullinger ; and the truth is , if the danger of erring in taking wheat for tares , or punishing the good and innocent , in place of the guilty , should hinder rulers to punish such as are hardly knowne to be guilty , we should not so much as rebuke one another , til the day of judgement , for there is danger in sinning , if we rebuk an innocent man in liew of a guilty mā or that the magistrate kil an innocent man inplace of a murtherer , for the danger in sinning in the least , is as good ground of abstaining from a duty , as in sining in the greatest , and therfore this new poynt of divinity , that the magistrate should punish no false prophets or seducers , but let them al grow til the day of judgment , for fear that he punish or put to death a faithfull teacher in liew of a false seducer , as luther following some of the fathers teacheth , is so farre from being in this text , that it is not a truth contained in al the old or new testament . yea , it is openly false , for then should wee not avoyd and turne away from idolaters and hereticks contrary to cor. ● . . tit. . . rom. . . but live and converse with them to the end of the world , because we may take some to bee hereticks who are no such thing , but sounde in the faith then our selves shew me a warrant for such an untruth , that wee are to doe no duties till the day of judgement , for feare of sinfull miscarriages in the manner of doing them . by the tares , christ understands all the children of the devil , ver . . and those are the tares gathered and burnt in the fire , ver . . all things that offend , and they which doe iniquity , ver . . that shall be casten into a furnace of fire , where there shal be wailing and gnashing of teeth . . and they are such as are opposed to the righteous , who shall shine 〈◊〉 the sunne in the kingdom of their father . now . the righteous that shall shine in heaven , are not the sonnd in the faith , only opposed to hereticks , except we say none shall be casten in the furnace but hereticks . . hereticks are innocent men ( say libertines ) and not doers of iniquity , as the ●ares are called , v. . . nor are hereticks the only children of the devill , ver . . and the ill seede sowne by the envious man ; and the onely seede of sathan , if the field bee the church , if wee would beleeve libertines , as it is not , but exponed by one saviour to be the world , ver . . yet the false teachers would be but the least part of the visible church , in comparison of the ignorants , the atheists , the murtherers , adulterers , and so not able to come up to compleate the visible church as a company of good and bad , that is , of hereticks and true teachers , for these would not make the quarter of the church , yet christ makes all the church of wheate and tares . since the tares are all that worke iniquity , it shall follow that the magistrate , by expresse command of god , is to suffer all the children of the wicked one , and all that worke iniquity , all adulterers , sorcerers , paricides , murtherers , perjured persons , traytors , robbers , theeves , and all evill doers punishable by the magistrate ( for sure all these as wel as hereticks , are such as offend and work in iniquity in this kingdom ) to grow and live till the end of the world , then sure the magistrate may goe hunt goats and hang up his sword . if we sift every graine of the text , we must say that the magistrate makes a doubt , lord , shall i draw the sword against bloody men and traytors ? and the pastors and church , shal we cast out the leaven that leaveneth the whole lumpe ? and how carnall must they imagine the lord to be , who first went on a way of forcing the consciences of men , and converting men by the bloody sword , & rooted out wheate & tares in the old testament , and now is become a little more just and meek , and will have the consciences of none to bee forced , but all to grow to harvest ? whereas the rulers and pastors make no such question ; but the godly wonder at a providence in god , not in magistrates , that good and il should grow together . but god rebukes mens carnall ●eale that murmure at his longanimity , that he throwes not all the wicked in hell fire , long before the harvest , and burns not chaffe ere ever it grow to blade ; and makes not harvest , ere summer be well begun . the danger that libertines phancy to be in killing hereticks , is the taking them away being elect , before they be converted , which is as strong against divine providence , that appoints the magistrate to kill the murtherer without respect of persons , not considering whether he be converted ye● or not , to doe justice is the magistrates duty , election and reprobation , are secrets that belong to the lord. nor doth min●● celsus promo●● their cause by saying , the tares must signifie false doctrine , as in the f●rmer parable ▪ an which this depends , the seed is the word of god , and christ was sent in preach the gospell , heb. . . to tell us all things , john . ● . a guide and leader of the people , the councellor , esay . . in whom are hid all the treasures of wisdom and knowledge , col. . . christ was no law-giver , and when he speaketh of the conversations of men and their manners , that is not from his cheif office , which is to be a prophet , then ill seed must be bad doctrine . answ . reduce this to an argument and it shall runne madde . . what the seed signifies in the former parable , that it signifies here . i deny the proposition , the scopes of the parable are different . in the former the ground is the heart of men , but here the ground is the world. . in the former , christ expones the seede to be the word : here hee expones it to bee the children of the kingdome , and of the wicked one . . in the former there are not two seedes , good and ill , and two births , but rather foure , the wayside-men , the thorny-men , the rocky-men , the good and fruiteful-hearers , and here there be but two seeds , the seed of wheate and of tares . . the scope of the former is to show who heare fruitfully the gospel , who not , this hath no such scope , but to compose our rashnesse in quarrelling with god that he suffers the wicked to have the benefit of the soyle , hedge , sunne , raine , dew , with the godly , and to live untill harvest . he saith , that which was christs principall worke , the preaching of the word of the kingdome , that must be meant here by the seed , and wheate . it is a false proposition , and a connexion of hay and sand . . christ came to save the lost , to give his life a ransome for many . ergo , by this argument the good seed should hold forth the redeemed of god. . the assumption is false , to wit , that christ came to be a king , yea , and as principally to be a priest , to offer himself for the sinnes of the world , to give his life for his sheep , and goates must rather be meant by wheat and tares then any other thing . by this argument christ should propons no parables , but all must aime at good seed and doctrine , what say we then of the parable of the five talents ? the theefe in the night ? of the letting out of the vineyard to those that killed the serv●●ts , and the heire , and brought forth ill fruite ? and many other parables respecting our christian conversation , and sober and vigilant walking , rather then the doctrine of the gospell , though that bee the rule of all christian walking . and ( saith he ) by our sense , if the tares signifie all wicked men , then must all robbers and murtherers escape the bands of the magistrate , for the lord bids , let them grow till the harvest , answ . then must no blasphemer , not a julian , nor any that should teach there is no god , ●ee rooted out of the church and state , for we say pulling up is not necessary to be meant precizely of killing , but rather of any punishing . that , let them grow till the harvest , ( say we ) is neither a charge nor a command given to magistrate or church , touching censures to bee inflicted by men : for christ expones no where , let them grow , to any such meaning , libertines yeeld that sense , and calvin undeniably inferres by this all censures of magistrate or pastors are cut off and casten over till the day of judgement , both the word in rebuking or excommunicating , and so ecclesiasticall plucking up , and the sword must go and sleepe : but the sense of [ let them grow ] is , why doe ye quarrell at the wisdome and providence of the lord of the field , that he suffers the children of the devill to flourish ? and whereas the servants say , . wilt thou then that we go and ●ather them up ? it is a parable , and this part not being exponed can yeeld no new doctrine , and the most can be , is , lord give us a providence of our owne , and a power not to leave one son of that wicked one in the earth ( & we shal make a clean field to our lord ) rather then suffer them thus to suffocate and corrupt the wheat . the lords answer is , i have ordained rather then such a providence be committed to you , that the ●ares should grow till harvest ; though the lord have appointed a way how to purge leaven out of the church , cor. . . mat. ● . , . and how evill doers shal be ●ut off , rom. . though not in so strict and accurate a way as we dreame , who would not have one thistle in our lords field . yea , would not suffer one sin to be in the world ( as wee dreame ) if we could hinder it , though god seeth a permitting providence to be more glorious . but ( saith celsus ) if the lord understand by tares , thefts , adulteries , robberies , extortion , he would not have used the metaphor of tares , but of briars , thornes , nettles , hemlocks , or the like , th●● are easily discerned from wheat whereas tares are like wheat . answ . wee will not take on us to teach our saviour to speake , we answer , the lord understands , whatever wickednesse cannot be punished without ●●rt to the godly , and that hereticks and idolaters may be knowne by ordinary christians , as well as robbers and theeves , by magistrates , the holy ghost teacheth when he hiddeth us not eat with them , but reject and avoid them , and judge them accursed , gal. . . cor. . . and forbiddeth us to receive them into our house , tit. . . jo● . . now if they cannot bee discerned , he should bid us eat , converse with them ▪ lodge them ▪ blesse them , till the harvest come ▪ and also theeves and robbers are as undiscernable under the notion of theeves , so are murtherers , adulterers , plotters of treason ; for all these have such shifts and coverings , that it is hard for the judge to plucke them up , and as hard in the matter of fact , and more , then to know who are heretickes : now heresie is knowne to be a worke of the flesh , no lesse then witchcraft , but to finde out who is the hereticke and what is heresie , the holy ghost supposeth it to be feazeable , else he could not bid us avoid them , and judge them accursed , but by this exposition , because there is danger , that we judge them ▪ accursed whom god hath blessed , private christians should no more judge them cursed the● publicke magistrates , but both should lodge them in their hearts , in the state , in their houses , blesse them till the harvest . yea and minus celsus , and other libertines speake against the holy ghost , so why shall ye judge a false teacher , and a hereticke to be accursed ▪ should you reject and avoid him , and deny him lodging ▪ for he is not a thiefe , a robber , or a murtherer ▪ nor sinnes he against the light of nature , nor is he seduced by sathan , but to be pitied , yea he is innocent and godly , and so pious , that ere he sinne against the word and his owne conscience , he had rather be forsaken cast out of our houses ▪ and so not to be rebuked , contrary to tit. ● . . celsus , by plucking up must be meant killing as an her be withers , when plucked up by the roots , but when one is excommunicated , bee dyes not . answ . plucking up is a metaphor , and when an hereticke is pulled out of the gates and courts of the lords house , the church of god ▪ and casten out of the society of the godly , and cursed by them , gal. . . and they pray against him , and in faith avoid him , and ●●l fellowship with him , hee must ecclesiastically dye and wither ( if gods ordinance be not blessed to recover him ) and plucking up is as well a removing of him out of that condition and place , as any other thing . by the field , christ understands the world . celsus saith , the whole is put for the part , the world in which that seed of the word of the gospel is sowne , and that is the church , for the gospel is but heard in a small part of the world . but when did christ sow the good seed of the gospel first ? happily when christ himselfe first preached the gospel : or rather when the old impostor sathan first dece●●ed our first parents , but if so , then the serpent did not immediately after ●ow tares , for they were long agoe sowne , and the ●eed was then growne into range growing corne , and there was no need of his ●owing , but of his further manuring of it , but this seed is sowne , with every new act of preaching of the gospel : so this parable cannot agree to the parable of the draw-net , in which there be both good and ill fish ; now good and ill fish had their first breeding in the water , since the beginning : not agreeth it , for the same cause , with the parable of wheat and cha●●e , which hath ever been in the world , whereas the tares are sowne upon a new occasion of preaching the gospel . answ . there be nothing here but vain and forced conjectures , christ expounds the wheat of the children of the kingdome . celsus of the doctrine of the gospel christ makes the field the world celsus makes the field the church , and when he hath fancied these dreames , contrary to christs exposition , he goes to the time , when the gospel was first preached ; which hath nothing to doe with the text ; for when god made men good , sathan came and sowed tares , and corrupted men , and turned them into apostates from god. and ever , since the beginning in the world , there hath been a mixture of cha●●e and corne , fishes good and bad , and of the children of god and children of sathan , and the saints must let both grow till harvest , that is , they must not stumble nor murmure at god , but submit to his wisdome , who will have this mixture till the last separation of men for heaven , and the barne of the great husbandman , for hell and the furnace , in which all things that offend are casten . . for the time of sowing wheat and tares , it hath beene from the beginning since there was a field , that is a world , and the parable that speakes of sowing wheat , and the envious mans sowing of tares immediately after , is but borrowed from men , as the sleeping of a husbandman , which may as soone prove , that he that watcheth over israel doth both slumber and sleep , and that the sowing of tares , and of the sonnes of sathan in the world , is as much without the foreknowledge , counsell , and providence of god , as the husbandman is ignorant of his enemies sowing of tares in his field , when he is in a deep sleep as it may ( if all the joynts of the text be thus squeezed to blood ) it can prove that hereticks are to be tollerated , and that onely tares are sowne , when the husbandman sleeps , in regard that sathan sowes wicked men and corrupteth them , beside and against the decree and irresistible will of god , nor does the text beare that with every new sowing of wheat , there goeth the immediate sowing of heresies and tares , which though it may have a truth in it , yet it hath no ground from this text , and celsus shall never prove it , nor any libertine for him . celsus , if long agoe the city into which a false prophet fled was to be burnt with fire , cattle , and all , and if angels killed many thousands at once , why doth not god by angels now kill many , and destroy them , city and cattle ? and if sinnes under the gospel be more hainous , and god not a whit meeker to sinners under the gospel , then under the law , and if the punishment of the magistrate must grow , as the sins grow more hainous , why ? then as false prophets were but stoned of old , papists and others doe , well to burne them quicke with a slow fire , for the more light and grace we have under the gospel , the more ●ainous the sinne is , and the punishment must be more then death now , else christs death hath made god milder , not to men , but more severe , and only meeker toward the walls of the towne ; the cattle , the spoyle . answ . if a becold flye to munster , and gather a number of robbers in to him , and upon pretext of conscience kill and destroy , and if that city will joyne with him , and defend such bloody hereticks , we thinke under the new testament sadder punishment is due to him , because the sinne is more hainous , and the false prophet so flying to a city , is not onely a false prophet , but a publicke robbing murtherer . and the punishment should be greater as the lord augments punishment for greater sinnes , as is cleare , heb. . , . so should his deputy the magistrate doe , and no doubt , the lord slayeth millions of more , with the destroying angel , of both pestilence and sword now ( as manifestly never such documents of saddest divine vengeance was seen on a city in the old testament , as was to be seen in the city of jerusalem ) by the sword of titus vespasian , because they had slaine the heire christ ; but papists burning of men quicke , because they adhere to the truth of christ proves nothing , and we thinke a julian now deserves a rougher death at the hands of men then any seducer or blasphemer under the old testament , and how ever , men with their wit thinke servetus got more then heaped justice , because he was burnt for probabilities and nicities . i doubt not but men void of the zeal of god , if they had lived when the sonne of the aegyptian was stoned , and baals priests , and the idolaters , exod. . ( who both acknowledged jehovah that brought them out of aegypt , and the scriptures and ten commandements ) which then were killed , would say the same , and many did say the same very thing of these , that they say now of wicked servetus , but they but judge of sinne , and measure divine justice with their owne yard . . god was severer then , in some laws , to things , and to men also , as in commanding the cattle , and women with childe to be put to the edge of the sword , because he would both give a document of morall justice for our imitation , and of typicalnesse of justice , for our instruction ; but in the kinde of morall justice ( for all typicalnesse is now ceased ) the lord is severer under the gospell , then under the law , as is evident , mal. . , . heb. . , . luk. . , , . and no lesse jealous of his owne glory now then at that time , and his wrath rages against walls , and houses , and senselesse creatures more now then at that time , see what desolation he hath wrought in ireland , what eating of horses , of infants , and of killed souldiers , hath beene in that land , and in germany ? and what vengeance shall lye upon the stones , fields , of romish babylon ? and this shall be done by lawfull magistrates , kings , and others , rev. . , , , , . god did then deale more rigidly with a people whom hee purposed to compell to flye to christ . but that his mercy ebbes or flowes , increaseth or decreaseth with the moone , is new divinity . and it is true , god was more severe under the old testament in regard of typicall severity , commanded by god to magistrates , as to saul , to kill the amal●kites , women and sucking children , but in regard of justice inflicted by himselfe , the impression of hell is more to be seen in destroying townes that have been swallowed up by earthquake , men , women and children in extremity of famine , pestilence and bloody warres now , then under the old testament . and cleare it is , as in this parable , the lord will not have us to murmure , that the godly and wicked grow together , so he will have us to know there cannot be an exact purging of the visible church untill the day of judgement come . acontius , and celsus answer . but so hee forbids to purge the church universall , but if men shall be so diligent in purging all particular churches , what else should they doe but contravene the command of god , who forbids to plucke up the tares ? . the lord forbids the plucking up , in either universall or particular churches , because this is a generall command , let them grow till harvest . answ . we constantly deny that ( let them grow ) is a command at all , but only an inhibition to us that we quarrell not with god who suffers them to grow , and yet it follows not that magistrates and pastors sinne in doing their duty so farre to plucke them out , as the wheat be not also plucked up ; for as we are not to fret and impatiently grudge at the permissive will and providence of god , in that he permits tares to grow , so we may , without sin , both pray the contrary of that which the permissive will ordaines to be done , and labour to doe the contrary , and yet not sin , the disciples were not to grudge and fret at that decree of god , when they heard christ say , i will smite the shepheard , and the sheep of the flocke shall be scattered , yet were they to pray the contrary , as christ commanded them , that they might not be led into temptation , and that they might never fulfill that permissive will of god in being scandalized at his suffering , and in leaving and forsaking their lord and master and denying him , when it was their duty not to be scattered , and not to forsake him out of feare , but to confesse and give a testimony before men . upon the same ground magistrates and pastors should do their duty , not to suffer all the tares still to grow among the wheat , and not to permit wicked men to blaspheme , murther , betray , and destroy the saints , and the innocent among which they live , but according to their places they are to punish , and hinder and impede the growing of tares , but withall they are not impatiently to grudge and censure providence , but to let them alone , that is , to let god alone , and suffer him in that admirable disposall of affaires though wicked men be not fully purged out of church and state till harvest , and here is an argument to me that by the tares , christ must not meane corrupt doctrines , but wicked men , for it is a frigid and vaine interpretation to ascribe to our saviour , such a sense that he must suffer heresies , till the harvest , and when the harvest is come , hee must send his angells to gather heresies , and binde them in a bundle and cast them into hell , and so must he gather sound doctrines , upon the same ground , and send them to heaven , whereas the words clearly beare that they be persons that doe offend and worke inquity that the lord thus judgeth at the end of the world ; nor is the conceit of celsus of worth that by a figure he understands by tares hereticks that are horne of corrupt doctrine ; for then celsus shall first have no ground from the former parable to expound the seed to be the word , and the tares to be corrupt doctrine , for then these words a certaine s●wer went to sow seed , and as he sowed some fell by the side , must have this sense , if celsus make this parable to agree with that in the signification of the word seed , that the preacher of the gospel went forth to sow seed , that is to sow true and false teachers , and some seed , that is some false teachers fell upon the 〈◊〉 side , &c. which is non-sense . it is against the justice of god , that hereticks , since they but simply erre , and are innocent , holy , and so feare god , that they had rather suffer torment and burning quicke , and are commiseratione digni ( as say the belgick arminians , celsus , and other libertines ) should be for meer innocency and godlinesse gathered by the angels , in the harvest of the world , and casten into the fire and furnace of everlasting vengeance : i grant out of imitation of the fathers , and particularly of augustine , who retracted his opinion touching hereticks , and the coercing of them : divines use this expression , hereseon zizania , tares of heresie , but aluding to , rather then expounding the parable . celsus fol. . magistrates correcting faults , doe not purge the church of tares , but punish the hai●ous crimes of wicked men , and though ill doers repent and confesse their errour , yet the magistrates doe punish , but if hereticks abjure their false doctrine , the magistrate pardons them . answ . nor do we expound the field to be the church , with celsus , but like better to follow our saviour who expoundeth it to be the world , and so the magistrates punisheth societies . nor is it inconvenient that the churches nurse-father purge the church in a politick way , as his place may bear . it is true , some crimes as murther , the magistrates punish with death , and is to accept of no satisfaction , num. . . . because the taking away lif● it among things that cannot be repaired , but it is not universally true in all cases , that the magistrate is not to forgive , if the guilty man repent . and though we could not determin that case of conscience , whether the magistrate should punish a blasphemer and a false teacher if he repent , yet it follows not that he should not be punished who willfully goes on . and the reason why hereticks repenting , are to be pardoned by the magistrates , is , because obstinatious persisting in an heresies , makes a man an heretick punishable by death , but if a blasphemer have perverted many soules , and have presumptuously dishonoured the majesty of god , to me , it is a question if the magistrates ought to pardon him , and though he be not put to death , it is sure he ought by the magistrate to be punished , which is the thing we prove now . celsus , tares may bee turned into wheat , and converted ; if the man bee killed hee is gone and past recovery . hereticks doth no ill , but good to the wheate , hee lives , saith augustine , that either hee may repent , or that a good man may bee exercised by him . some say , variety of opinions in religion are expressions of divine wisdome . answ . a murtherer may be converted , as well as a heretick , and is nearer conversion then a man of a corrupt mind , and a heretick that is to be rejected , and no more taught and admonished , as concerning the faith , he is reprobate , tit. . . tim. . . nor doth he good to a beleever , but as a gangreene and a pest to a wholesome body . and if he doe good , and be an expression of the wisdome of god by being an heretick , why is he as chaffe casten in unquenchable fire ? as libertines expound the parable . if he should live that he may exercise the faith and patience of the saints , then should not the kings of the earth burne the flesh of the whore , nor the magistrate take vengeance on murtherers , for the faith and patience of the saints is seen in their oppressions , but no thanks to oppressors if hereticks must not be killed , why did mu●cer , becold and our anabaptists now in armes and having no enemy , kill all the godly , because they judge them wicked , should they not be letter grow till the last harvest also ? chap. xxi . of the samaritans , and of no compelling of heathens . how the covenant bindeth us . libertines alledge , luke ▪ . , , . &c. when christ by a village of the samaritans , was rejected and denied lodging , james and john say , lord , wilt thou that we command 〈◊〉 come downe from heaven , and consume them , even as 〈◊〉 did ? but christ rebuked them and said , yee know not what manner of spirit yee are of ? for the son of man is not come to destroy mens lives , but to save them . then are we to spare the lives of those that refuse the true and sound doctrine of the gospel , yea who oppugne it , and to admonish them ; celsus saith , this example is not proposed to compare the samaritans with hereticks , or the apostles with the ministers and the magistrate , but that the benigne and meeke engine of christ , in matters of religion , may be cleare , and that we should abhorre cruelty , in matters of religion , for if the apostles had moved the same question touching heretickes at that time , christ would have given the same answer . the holland arminians say , if christ suffered not his disciples to conceive a desire of revenge from heaven from the onely love and zeale of religion against the samaritans that denyed lodging to him , farre lesse must we beleeve that he will suffer , that in matters of religion , for meere conscience any manifest violence should be exercised ; for christ saith , the spirit that leads you is raging , vehement , fiery , the spirit of my disciples is not so . . your spirit seeks to destroy lives , out of a zeale for religion , the spirit of the son of man is for saving , not for destroying of mens lives . and this generall answer of christ forbids all cruelty in the matters of religion , saith celsus . answ . first , the libertines must prove from this , that the disciples made religion the quarrell , why they would have the samaritans burnt , and not an inhumane fact of denying against the law of nature , an act of hospitality to strangers , and that because of the envy between the jews and samaritans , christ seeming to grace jerusalem , with his presence , then the samaritans have had a high esteem of christ , & were offended that so mighty a prophet should visit their hatefull enemies this was an act of envy rather then an heterodoxy in the faith , or opposing the doctrin of the gospel . . the samaritans were yet in their idolatry and utterly ignorant of the gospel : now we had never a question with libertines , whether the first thing to be done to such as will not admit christ or his messengers within their houses ; & for the first act of refusing to hear the gospel , before they be instructed , we are to call for the magistrates sword to kill them , or for fire from heaven to destroy them ? we think no : we should thinke this no way of god to convert them ( wee plainly say ) it is not lawfull to us to goe with fire and sword , to force the indians , samaritans , or any heathen to embrace the christian faith , the weapons of our warfare are not carnall , if they be within our power , we may restraine them , . from spreading their blaspemies to hurt and seduce the soules of the people of god. . we may hinder them from reproaching god or his son christ in the hearing of the people of god ▪ as david fought against goliah , who blasph●med the 〈◊〉 god. . if they do nationall injuries , and acts of hostility , we may raise armes against them , and in these warres in case of subduing , we may intend the propagating of the gospel to them , as the master is to command and teach his servants , gen. . . deut. . , . so the victors having made the subdued people their servants , doe now acquire some masterly power over them to see them instructed in the knowledge of the true god. nor is the intention of overcomming in a lawfull warre , the more unlawfull , but rather more spirituallized by the accession of a spirituall intention to doe good to their soules , whether wee may by force take their children from them , and train them up in the christian religion , is disputable , since their condition of being subdued denudes them not of the naturall relation of fathers to sonnes , or because in so robbing them of their children , we should but spoyle them of the actuall abuse of that paternall right , which is now conveyed to runne in a right channell , to traine up young ones in a right way , whereas their parents would imploy it to a wrong end , it would seeme no violence to the soules of young ones , since nothing is done , but by gracious education and instruction . . if they joyne with us in one religious covenant , and we sweare with our lives and goods to defend one another , we may cause them stand to the oath of god they were under . as asa compelled not onely judah but those of israel that fell in to him , to stand to the oath ; for the covenant , when it is mutuall , giveth a reciprocation of rights to each kingdome over the other , for if he that makes a promise to another , much more he that sweares a covenant to another , makes over a right to the other , to plead for the fulfilling thereof , omnis qui promittit facit jus alteri , cui est facta promissio , ad requirendam promissi implectionem . this is cleare in the king● covenanting at his coronation with his people , and the people with the king , in the compacts between the master and the hired servant , between two merchant● ; if thi● were not , the nerves of all societies , and lawfull confederations between man and man , nation and nation should bee broken . . omne promissum cadit in debitum , promise becomes debt , and so doth a covenant . but before i say more of compulsion of heathen , that are without . a word to the wise of forcing within , and of the covenant , endeavouring of uniformity , not the prelaticall in ceremonies and canonicall obedience , which familists impute to the covenant , but scripturall uniformity in the same faith and forme of wholesome words , and externall worship and ordering of it , which is not indifferent , as libertines and familists , who in this are brethren against presbyterians , the authors of their breathing in england , ( but we intended good to men , not to sects ) endeavouring of nearest uniformity in the three kingdomes , which we did sweare is contrary to actuall tollerating of all sects and religions , but the sectaries endeavour the latter , and have compassed it , ergo , the sectaries are gone contrary to their oath and covenant . the proposition is evident setting up of all sects and religions by a law-tolleration , is an endeavouring , yea and actuall erecting of the widest multiformity that is , yea but the ordinance provides against antitrinitarians , socinians , papists . answ . there is no provision against them , papists will say amen to tollerate them . . there is no provision made to try socinians and papists whether they be such or no , but the old way of trying them by the law removed , and no new one established , then are they the same way tollerated , that the familists , aminomians , arminians , libertines , enthysiasts , antiscripturists , sceptists , seekers , are tollerated , who all will acquiesce to the ordinance , as i conceive , and within these few yeares would have rejoyced at lesse then the halfe of it . a certaine author hath written a treatise called ancient bonds , in which there is little antiquity , lesse 〈◊〉 , no impartiality , much ignorance , for he neither doth , nor can so much as state the question . and he faith . we are to endeavour reformation of religion in the three kingdomes not simply , but according to the word of god , the only patterne and regulation of the best reformed churches , and of us , we clip the covenant of these words . answ . the word of god ( say the familists in their petition to king james an . . ) as we understand it . so as libertines understand it , and according to their conscience , so the jewes would sweare to endeavour a reformation according to the word of god in the old testament , as they understand it , and the papists according to the word of god , as they understand it , to written and not written , and will the author dare to looke god or men in the face ▪ and say the words , according to the word of god , is according as every covenanter understands the word of god , the prelaticall man , the socinian , arrian , familist , antinomian , seeker , separatist , antiscripturist , antitrinitarian , arminian ? for all these did take the covenant ( if we speake de genere singulorum ) or did those that took the covenant speak or meane that tolleration of all these sects and reformation , and nearest uniformity can consist , or that he , and all these had this sense under-hand of these words ( according to the word of god ) that is , as socinians , libertines , familists , antinomians , &c. expound the word of god ? if so , we must justifie the jesuits equivocation , and their oaths with mentall reservation , for the sense of prelaticall men , and of those that goe for heretickes and schismatickes now as then , to wit , socinians , libertines , arrians , familists , and the rest were knowne heretickes , and schismatickes , and their socinian , arrian , familisticall , &c. sense of the word of god , was excluded in the second article of the covenant in these words , we shall — endeavour the extirpation of popery , prelacy — superstition , heresie , schisme , &c. by this jesuiticall sense , we all sweare we shall endeavour to be perjured , and to reforme each mans religion according to his owne sense of the word , and whereas in former times it was beleeved that christ was god-man . we familists sweare to reforme religion in the three kingdomes in that part , and to teach and professe , that every saint is so godded , and christed , that there is as much of the fulnesse of the godhead dwelling in every saint as in christ ; so that there be as many saints ▪ as many christs , and as many gods manifested in the flesh , as there be saints , for since liberty of conscience was then not professed , and was a point holden by no reformed church , yea not by the church of new england , the best reformed church ( as this man saith ) but detested by all , it was presupposed that the true sense of the word of god was against it , and independents who then did sweare the covenant knew our minde , and did sweare the preservation of the reformed religion in the church of scotland in doctrine , worship and discipline against the common enemy , and they knew presbyteriall government approves both of the censures of the church and of the magistrates sword against heretickes , and therefore turkes and pagans would never have sworne a covenant to endeavour uniformity in one religion according to the word of god , and after petition the parliament to set up in england the widest multiformity that sathan can devise , and say they have sworne to endeavour the nearest uniformity in religion , and yet to preach and print , and endeavour by the same covenant , and the word of god the rule of sworne reformation , the widest multiformity , and that the lord should be one , and his name one in both kingdomes , and yet that the lord be two , or ten , and his name , that is , the maners and kinds of religions be two and twenty , that gods name may be divided amongst socinians , arrians , familists , antinomians , anabaptists , seekers , antiscripturists , libertines , scepticks , enthysiasts , brownists , independents● this is worse then a popish implicit faith , which we disclaim . the other thing ( saith he ) left out , which yet referres to all , the covenant is , that hee that sweares shall by all lawfull wayes and meanes , and according to his place and calling endeavour to performe the covenant , v. . to bring the churches to uniformity , and to extirpate heresie . as for instance , it is the godly magistrates duty , their place and calling , to send forth ministers to the darke places of the land , and to set up lights to guide mens feet into the wayes of truth and peace , and reclaime them from errors : and he cannot be urged upon his calling to punish or compell gainesayers . and the minister is to doe it in his place by exhorting , rebuking , instructing , but he is to goe no further , he is not to deliver men up to judge , and be an executioner . answ . the words by all lawfull meanes and wayes , which this man puts in italian letters , and says are left out by the authour , whom he refutes , may soon be left out , for they were never in the covenant . the man will defend the covenant , and apparently hath sworne it , but i thinke he hath scarce read it , for these words are not in the covenant , let him read againe . turpe est doctori cum culpa redarnit ipsum . he sweares to bring the churches to nearest uniformity according to his place , but when this man defends the tolleration of all the sects in england , socinians , arians , familists , for he writing anno when above twenty sundry religions in england came to the streets , he excepts not one in all his treatise , but calls them all the godly party , saints , brethren , the godly , and ownes them so , in his preface and whole booke . he must grant there is no uniformity in faith , discipline , worship , by the word of god , for if all these be saints , godly , and holy brethren , they have all one faith , and are saved , but let him tell me , by the next , if he can answer , whether there is a nearest , or any uniformity in faith , worship and government , betweene presbyterians and socinians , familists , antinomians , and seekers , yet this man sweares to indeavour the nearest conjunction and uniformity amongst all the saints who are to be tollerated , but let him say , if he hath , in this case ingenuity or learning , what nearest uniformity hee knowes amongst all these , whether the covenant should not obliege a libertine to indeavour the widest contrariety and deformity of religious amongst these , and to plead for forbearance of them all as he expoundeth it . but wee are ( saith he ) to indeavour by all lawfull meanes and wayes , the nearest uniformity among the churches , and the onely lawfull way , as he thinks is not by force , but by rebuking , instructing , exhorting , and by no weapons , but onely by the word of god. but since this authour and all the nation of libertines goe upon this principle , religion is not to be compelled by force , for we are not infallible , and those whom we force as hereticks may be no hereticks , for ought we know , but as sound in the faith as our selves . then we have no faith , nor any well-grounded perswasion of the word of god , to refute them by the word ; and we refute them not of faith , but sinfully and erroniously , for they may be as sound in the faith , as we our selves , for ought wee know , and this is a strong argument against morall wayes of gaining hereticks by the power of the word , for if they may be sound in the faith , and we the hereticks , though we refute them by the word , we may be perverting the right wayes of god , and ●ight against christ , as elim●s : for eli●●s onely by morall wayes , not by force or violence laboured to pervert the faith of sergius paulus , and it is not apparent that elimas was perswaded in his conscience , that the gospel paul preached was the truth of god , and so by no meanes , lawfull or unlawfull , by force , or by the word of god , are we to indeavour uniformity , for our indeavouring is not of faith , nor from the real grounds of the word , but from meere opinions and conjectures , for it may be ( say libertines ) that all those whom wee refute as hereticks , be sound in the faith , and we , not they the hereticks , and those whom we refute , are as much oblieged in faith to refute us , as we to refute them . so i see not how libertines can use so much as morall compelling of hereticks . for . they cannot compell them with the sword to forsake their heresies , because the sword bearer being fallible knoweth them not to be heresies , they may be necessary truths for him . ergo , because the pastor is no more infallible then the magistrate , the pastor with certainty of faith cannot say , thus saith the lord. jezabel is a false prophetesse , hymaeneus and phyletus depart from the faith , for jezabel , hemaeneus and philetus may be sound in the faith , and this pastor , who refuteth them , the false heretick , for there is no peremptory and imposing decision of any of these , till the last judgement , since now the infallible prophets and apostles are dead . upon this ground , yee cannot eschew any as a heretick after twise admonishing him of his here●ie , for ye have no faith , nor divine certainty , it is an heresie that he holdeth , it m●y be you who admonish him are the heretick : only upon opinion you admonish him . , you cannot rebuke any heretick sharpely , that hee may be sound in the faith , for you are not infallible in the bestowing of the lashings of your tongue on a heretick , more then the magistrate in beating him with the sword , and your rebuking of him , may be heretical and unjust , and he the man sound in the saith . . upon the same ground you cannot admonish and instruct him in faith . nor , . call the opinion of the magistrates coercing of men with the sword for their conscience , a bloody tenet and persecution of the saints . nor , . can you in faith refuse him lodging in your house , and all your . saying in the pulpit , such a way of familisme is a way of heresie , is not resolved in , thus saith the lord , by such a preacher , but such a preacher so thinketh , possibly phancies , that the lord sayth such a way is heresie . and by the same reason what ever pastors preach , especially except it be two or three fundamentalls which all christians , papists , socinians , lutherans , protestants , familists , arminians , seekers , &c. is but the dictates of their own conscience , and so they preach , so they beleeve , and so they professe not , because god so saith , but because their conscience so dictates to them . and here is the libertines creed , me thinks christ died for sinners , the dead shall be raised , &c. and so libertines are very papists in this , and resolve our faith into the testimony of men , the conjectures of the conscience . so he goes on ; hee expounds uniformity and nearest conjunction , to be absolute conjunction and identitie . if we be agreed of the same church officers with the reformed churches , and have cast out the old vsurpers , cashiered the common-prayer booke , ceremonies , alters , crucifixes ( all which we have don by the covenant ) do we not save our covenant , though we cast not our churches into such classicall provinciall , or nationall formes . answ . nor do we plead for absolute identitie in doctrine , and worship , but indeavour it we ought . but how i pray you doth the magistrate ( for that i had almost forgot ) send ministers to rebuke , exhort and reclaime men from their errors , but not compel gainesayers ? the magistrate ( i am sure ) sent not paul and barnabas ; it was not so from the begining , in the apostilick church there were no parliament-ministers . but it may be the authour meanes a politicall civill sending of ministers to extirpate heresies . but be it so , all magistraticall sending of magistrates is a commanding of them by the sword in a compulsive way , that they goe preach against familisme , socinianisme , arrianisme . but if so , good sir remember your selfe , the magistrate , as the magistrate doth not request , and morally by the power of the word ( for he hath not any such spirituall armour , i conceive , for his warfare ) intreat , and say , good pastors , i beseech you go preach against del , randal , saltmarsh and other familists , and extirpate their heresies ; private men so send pastors , but as a magistrate he must say , i command you goe preach against these heresies , under the paine of bearing the vengeance of my sword , now if the pastors reply , good master judge , we cannot doe that , for we think familisme a new glorious discovery of spirit , and mr. saltmarsh hath beaten out of the scriptures , new sparkles of glory and flowings of free grace , familisme is no heresie . if the magistrate notwithstanding by his place and calling send these , and command them to goe and extirpate familisme , doth he not compell the consciences of these pastors he sends ? what doe ye then talke of no compelling ? for what ever the magistrate by his place doth command which is lawfull , if ministers or any other refuse to obey , he may use the sword against them . ye cannot say , if it be a matter of conscience he cannot compell them to doe it by his place : then ( say i ) by his place hee cannot command them neither . beside that , this answer is , directly against the words of the covenant , if every man in like manner . art. . be to endeavour the extirpation of popery , prelacy , heresie and schisme , in his severall places and calings , as the author saith , this referres to the whole obligation of each person respectively . then is the magistrate according to his place and calling , which is to beare the sword , to compell with the sword , the extirpation of popery , prelacy , heresie and schisme , and what hath the author gained by this glosse , which i conceive is the true glosse ? except he mean the magistrate , as the magistrate should lay aside his sword and fall to prayers , requests , obtestations , that hereticks would lay aside their errours and preach sound doctrine , but now he doth so pray and request , not according to his place , as a magistrate , but according to his vocation as a saint and a christian , which yet crosses the covenant , and makes the parliament not as the supream court of judges to take the covenant , but as so many private christians . if so , the judges are not in their respective places to take the covenant , nor endeavour the extirpation of heresie , because that is against the word of god , but then by what authority or calling did the parliament cast out old vsurpers , the prelates , casheire the service booke , ceremonies , alters and crucifixes ? either as a parliament , and so by the sword : is not here yet the prelates conscience squeezed to the blood ? is not here highest violence done to the consciences of high alter men and adorers of crucifixes ? why to them more then to famili●s ? but if this was done by reque●● , and word● of butter and oyl from the parliament and committee-men , then are ordinances of parliament but meer requests to the subjects . but it is protestatio con●raria facto . he addeth , if these words ( we shall endeavour the extirpation of schisme , and whatsoever shal be found contrary to ●ound doctrine , &c. ) be levelled onely against the congregational men , it was not fa●re to draw them into a covenant to destroy themselves . it s disservice to the state , to spoyle the state of so many godly and brave men , and seemes to be but the birth of that challenge against these men ( to bee the sanballets and tobia's of this present worke ) and is the highest breach of love . answ . it is apparent the congregationall men he meaneth are the independents , who would have their churches gathered out of true churches . who will not be called schismaticks , as if ensis and gladius were not one thing , then this author levelled these words against presbyterians , as the schismaticks , for where ever one church is rent from another true church , one of the two is the schismatick church ; sure but the author will not have independents the schismaticks , then was it faire to levell these words in the covenant against presbyterians , and draw them in a covenant to destroy both their soule and body ? the congregationall men were not drawne , but they came to another kingdome with faire words to draw presbyterians in a covenant , and said , and swore to indeavour uniformity , and yet practise this day multiformity of religions and have put to the saile , the blood of many gallant men in scotland , that so they may buy with their lives , cursed liberty of conscience . but will it not be bitternesse in the end ? . the author hints at a story that fell out in the assembly of divines where i was witnesse , mr. phi. nye having sworne to endeavour the preservation of presbyterian government in the covenant , was pleased in the face of the assembly in the hearing of that renowned generall of england , for the time , the earle of essex , and many other honourable and noble persons , to declaime against presbyteriall government , as formidable to states and free kingdomes , as of old some called jerusalem the rebellious city , and the prelates the same way burdened the generall assembly of the church of scotland , but mr. alexander henderson , a man for piety , learning , prudency and singular moderation , from zeale , not from the spirit of gall and wormewood , as the authour slanderously speaketh , said they were the words of tobiah and sanballet , to hinder the worke of reformation ; now whether that worthy man spake what hath now come to passe , let the godly divines of the assembly be judge . . we know no service to the state done by these men , but that they set up with the sword all the blasphemous and hereticall sects and religions that th. muncer or john of leydon phancied contrary to the oath of god , for they all professed they were for the covenant , many of them did sweare it , with what conscience to perfome , let crumwel and others speake , god will not be mocked , which is such disservice to the state of england as cannot but draw downe from heaven the vengeance of the lord , and the vengeance of his temple upon the land ; or was it fair when the congregationall men did hide their conclusion of liberty of conscience , would keepe that intended idoll in the bottome of their heart , and joyne in covenant with presbyterians , and sweare against multiformity of religions in words , known to be contrary to the sense of those who drew up the covenant , contrary to sense and reason , and the same words of the covenant , and now obtrude on us multiformity for uniformity . . the authour insinuates as much , as not to give them liberty of conscience , as a reward of their valorous fighting , is disservice to the state. but ingenuous workmen speake of their wages , before they ingage in the work , but to keepe up any word of liberty of conscience untill the worke bee ended , and it come to disbanding , is no fair bargaining , but rather in plaine english , either sell to us law , liberties , religion , and give them to us beside our arreares , or we must be a perpetuall standing army to governe england , and manage religion with the sword , and to set up all religions , and destroy the covenant and the protestant faith , and live upon the sweat of other mens browes . the covenant with a faire interpretation may be urged against presbyterians , and for the congregationall way , as well as otherwise . the covenant binds no man , nor number of men to state or church for their parts respectively , to any paterne or degree of reformation , conformity or uniformity with other churches , but what shall satisfactorily to them and each of their consciences , appeare to be according to the word of god ; and such a reformation doe the congregationall men desire , pray , preach , endeavovr for and after , in the pursuance of the covenant , as if there had beene no such outward covenant obliging them , would yee have men driven in droves to the sacrament still , and the pretious and the vile mixed ? and idol-shepheards suffered ? and bishops courts , and consistories continued ? had these beene beaten downe , had not we under god , as a forlorne hope first given them battell ? how can ye say , we hinder reformation ? when we are for a further and purer reformation ( your selves being judges ? ) you would ●it down on this side jordan , we would advance ? si● you quiet , if you will not helpe us , as we helped you . answ . when you of the congregationall way , that is , of the church way ( for none are churches but you , we are excommunicated , and all else but your selves ) did sweare to endeavour the preservation of the reformed religion in the church of scotland in doctrine , worship , discipline , and government , which to your consciences , and all the reformed churches is presbyterian , can the covenant be turned against presbyterians , as well as against you ? . you write and preach that the government presbyterian , is popish , antichristian , more tyrannicall then that of babel , of aegypt , so all your way , and particularly mr. burton in his conformities deformity , and your independents in the assembly , yet you did sweare to endeavour its preservation , and all the independents in both houses spake against it as tyrannicall , and have voted to clog it with erastianisme , i would beleeve erastus , if he had sworne to endeavour the preservation of it , better then your oath . i think pagans would not sweare to endeavour the preservation of any religious way which with tongue , pen , lawes , and sword , they endeavour to undoe and extirpate ▪ see if distinctions will defend it against the common enemy , and whether these words , according to the word of god expounded by you , will save you from the quarrell and wrath of god for a broken covenant ? passe over the isles , and goe to turkey , to america , and see if such a thing as this hath been ? . the covenant bindes no man ( saith he ) to any degree of reformation , but what shall satisfactorily appeare to each mans conscience to be according to the word of god. . then the reformed religion in scotland , in doctrine , worship , and government according to the word of god , appeared once satisfactorily to your conscience to be according to the word of god , for you tooke the covenant , yet ye say it is antichristian , it drives men in droves to the sacrament , it is the bishops courts and consistories continued . but yee did sweare to endeavour the preservation of their reformed religion according to the word of god the onely rule . but if it was sworne to as the reformed religion , was it not according to the word of god ? is it reformed , and not according to the word of god ? or was these words according to the word of god ; a condition , insinuating what is in the doctrine and discipline of the reformed religion of that church ? not according to the word of god , to that you did not sweare . but so if the turke should come and wage warre against papists for their religion , and a heathen people that maintaines there bee more gods then one , and that the old testament is not the word of god , should raise armes against the jewes , you might as well swear you should defend the doctrine of the church of rome , and the religion of the jewes against the turke , and those heathen people according to the word of god ; for sure these fundamentalls that jewes and papists hold in doctrine are according to the word of god , and so you did swear no otherwise to defend the reformed religion of the church of scotland then that of the church of england , before these troubles arose for that ye swore to defend in so far as it agrees with ●●e word of god , yea so ye did sweare to defend any religion of any nation you never heard of , according to the word of god , if you say , but we knew the reformed religion of the church of scotland , therefore ye might sweare to it , but yee know not all the religions of any nation you never heard of . but if so , then yee knew the reformed religion of scotland to be according to the word of god , then it appeared satisfactorily to your conscience so to be . but did their fundamentalls against familists , antiscripturists , socinians , arrians , so appeare to your conscience to be according to the word of god , and their antichristian and tyrannicall presbyteries , that are but , as you say , episcopall courts and consistories appear to be so , and that satisfactorily to your consciences ? if so , why judge ye familists , socinians , such as deny the trinity , and such as make all the saints to be christ , and godded with the indwelling fulnesse of god , to be gods manife●●ed in the flesh , to be saints , brethren , the godly party to be indulged ? then you must question the fundamentalls of the doctrine of scotland ▪ and they did not satisfactorily appeare to your conscience to be according to the word of god. and why did you simply without any limitation sweare to endeavour the preservation of the reformed religion ? you should have said , truly reformed religion of the church of scotland ; and why did you sweare simply to the doctrine , worship , discipline and government of the church according to the word of god ? when yee knew then , as now , their government was antichristian , and not according to the word of god ? and their doctrine even in fundamentalls not so sure but socinians , arrians , and the saints your brethren the familists may hold the contrary , and bee tollerated as saints , and their doctrine , though opposite in fundamentalls to ours , may be as satisfactory truths to your conscience as ours of scotland . confesse and glorifie god , you sware the covenant in a jesuiticall reserved sense , kept up in your minde , as you insinuate pag. , . and such as the words cannot beare . . there is here a new tricke put on the covenant , it bindes to no truth but what shall appeare satisfactorily to the conscience of each swearer to be according to the word of god. if a merchant promise and swear to a simple man to give him for such wares an hundred pounds , he gives him but an hundred pounds scotch , whereas the wares are to the man as dear as an hundred pounds starling , is the merchant absolved of his oath and promise , if he pay him but an hundred pounds scotch ? and say , it appeares satisfactorily to my antinomian conscience the 〈…〉 of no more value then a hundred pound scotch , and my oath and promise obligeth me to no more then satisfactorily appeareth to my conscience the onely rule of my obligation , to be according to equity and justice , and so you are fully paid with an hundred pounds scotch . so this authour absolves us from all oaths and covenants , though we sweare not to kill a captive taken in warre , and sweare to adhere to the fundamentalls that there is one god , christ is the one onely mediator , god and man , consubstantiall with the father , yet if after you have talked with sa●marsh , or put your faith in the power of the sophismes o● a cunning jesuit , he makes it satisfactorily appeare to your conscience that it is according to the word of god that the captive ●e killed , ●e is a murtherer , and there be as many mediators , as there be saints in heaven , and as many christs godded with the fulnesse of the godhead , as there be saints of the family of love , and so your oath to your fundamentalls obligeth you not ; and you are guilty of no per●ury though first you sware to the necessary truths of god , and now ye turne apostate from both faith and oath . libertines infuse such a magick in your erroneous conscience that it is your onely rule , and displaceth the law of nature from all obligation , or the word of god the onely rule of faith and manners , you are tyed no longer by the oath of god , then your weather-cock-conscience , with this new moon , hath catched a new light , you are as if there had been no such outward covenant obliging you , take it upon the word of this gamaliel , dormii securd in utramque aurem . but though it be true , nothing doth oblige , but it must appeare to be according to the word of god , that it may oblige in the right and due manner and way , yet it is most false that it obligeth , as it shall appear , or qua●●nus , because it doth appear to the conscience to be the word of god , for a quatenus ad omne valet consequentia . then every thing obligeth , as it appears to be the word of god to the conscience most erroneous , then are some obliged to murther the innocent apostles ; for it appeares satisfactorily to their conscience to be the word of god , and service to god so to doe , joh. . . and some are obliged to sacrifice their sons to god , though they did vow and covenant the contrary in baptisme , for it appeares satisfactorily to their conscience , it is according to the example of abraham , to offer their sonnes to god , except god from heaven forbid them as he did abraham . . to libertines no covenants nor oaths of the most lawfull things layes on any more obligation to performance , then if these oaths had never been made , if the erroneous conscience gainsay . . you did know the discipline of the church of scotland debars not all from the sacrament , except known unregenerate persons ; yee knew their consistories to be hatefull to the common enemies , why then did you swear to defend them against the commmon enemy , since both to your conscience and the common enemy they are contrary to the word of god. . you durst not give the first battle to bishops , scotland gave it to them , when your grandees were as low as shrubs , as feared as harts . . you hinder reformation , your independents wrought with all their power , there should be no assembly , and that no old non-conformists , such as sound and learned mr. ruthband , gracious and zealous mr. ash , and others , to bee members thereof , and would rather have had prelaticall conformists in the assembly then they . you joyne with all the sectaries , who are against covenant , government , confession of faith , and directory of worship , retarded the proceedings of the assembly ; we heard often in scotland ▪ you wished prelacie were gone , if ye knew what to put in its place , as if no government known to you could fit england but prelacy , and that of the reformed churches were not so good . . you would goe further on then we , and be over jordan , but we had rather sit downe on this side of jordan , as go over with you , for ye was not well over , when yee set up at the kings house idolatrous bowing to altars , and the abjured masse-booke , and familists , socinians , antinomians , seekers , arrians , preaching souldiers , who teach as many saints , as many christs and gods manifested in the flesh , and when these perverters of the right wayes of god were silenced by a godly preacher at london , they prayed woe with learning , it opposeth all the wayes of god ; and is that a reformation on the other side of jordan , which sends out apostles to preach that are as blinde as moles in the principles of the single catechisme , who know not whether there bee-one god , and one mediator christ , or millions of gods and christs , yet these are the onely a●ointed ones . it were good that such a reformation were over jordan , and millions of miles beyond america . chap. xxii . the pretended liberty of conscience is against the nationall league and covenant , and the ordinances of the parliament of england ingaged by oath for a reformation of religion . a midst our greatest feares , and the inlarged sorrowes of our heart , for the calamitous condition of our dear brethren in england , by reason of an unnaturall warre raised by a prelaticall , popish and malignant party , tending to the destruction of the kingdome , subversion of religion , lawes , and liberties , we exceedingly rejoyced , when the lord mighty in counsell ▪ did lay in sion the foundation of a hopefull building ▪ and stirred up the spirits of the honourable houses of parliament to declare to the commissioners of the generall assembly of the kirke of scotland their sense of church government , by archbishops , bishops , &c. to be dishonourable to god , by arrogating to themselves a pre●●minence and power which he had not given , justly offensive to the kingdome , a great impediment to the growth of religion , and promising to remove the same , desired for the obtaining of a● happy union with the church of scotland , and other reformed churches abroad , the generall assembly to send to the assembly of divines at westminster , some godly and learned divines of that church , whereby an uniformity in forme of church government might be obtained , and t●ereby a more easie passage made to the settling of one confession of faith , one liturgie or directory of publicke worship , and one catechisme , in all the three kingdomes , and when for our faith fulnesse to our brethren in sending an army to england to helpe them , the enemy had wasted our land , and we were given for lost , and filled with the cup of astonishment , of waters of gall and wormewood , in our greatest midnight darkenesse ▪ it was to us the morning dawning of the flourishing condition of the isle of britaine , when we did reap first fruits of that blessed union of both kingdomes by that nationall covenant with the lord the most high , and of the three kingdomes amongst themselves , never to bee forgotten , and when we received the directory for the publicke worship of god throughout the three kingdomes , passed in ordinance of parliament in each kingdome . but now we are stricken with amazement exceedingly , when we reape no other fruit of our expence of blood , wastation of our kingdome , attendance on this assembly four years , but in stead of the nearest uniformity of the churches of god in the three kingdomes , in religion , confession of faith , form of church government , directory for worship and catechising , a far more capacious and wide deformity in all these then there was before our taking of the covenant , yea or since christian religion came first into this island . when we see a licentious tolleration in one of the three kingdomes of all formes and wayes of serving god established by law , and no limitation nor bordering provided to hedge in the fleshly and lawlesse exorbitances of men , whose apprehensions and phancies of the one onely true god in three distinct persons , and of his revealed will in his word , are now by nature vaine , superstitious , idolatrous , blasphemous , impure , and devilish , save onely a poore , narrow , and dubious circle of some few fundamentalls that may be , and are by men of corrupt mindes changed in lyes and blasphemies . we therefore the commissioners of the kirk of scotland according to the trust committed to us , are necessitated in the name of jesus christ the onely king and head of his church , and at the commandement , and in the name of the kirke of scotland to protest , and by these presents doe protest and declare against the said pretended tolleration as followeth . such liberty , is inconsistent with , and repugnant to the word of god , deut. . , , ▪ to ver . . rom. . , , , compared with phil. . . joh. . where false teachers are c●●●ed evill doers , so ezra . , , , , , . ne●em . . . . , . . . chron. . ver . , chron. . , . , . kings . , . . , . dan. . . dan. . . tim. . . revel . . , , . zach. . , , , , , . esay . . exod. . , , , . levit. . ▪ . deut. . , , &c. exod. . , , , . numb . . , , , &c. deut. . , , to ver . . josh . . , , &c. god severely avengeth and plagueth breach of covenant , either with the lord himselfe , or men . we therefore appeale to the righteous judge of the whole earth whose dreadfull name is ingaged in this covenant . nor can wee imagine that this covenant is temporary , for we swear to continue in this blessed union all the dayes of our life zealously and constantly . nor hath the lord instamped his divine image of making just lawes upon any nomethetick power of the most free and independent kingdome on earth , so as the breach of lawfull promises , covenants , contracts , which are against the law of god , of nature , of nations , should , or can be the subject matter of any nomethetick power , for god gives no power to make unjust decrees . the pretended liberty is against the articles , matte● , and ends of the covenant , a parliamentary power interposed for the not punishing of deformity as touching many religions , must destroy the commanded nearest uniformity of the one only true religion . nor can they defend the one onely reformed religion of scotland commanding the magistrate , the minister of god to use the sword against false teachers , who give liberty to all religions . nor can the word of god bee our rule of reformation , except this rule be one , and injoyne one only true religion , and forbid tolleration of all others . there can be no way so prevailing to promote , cherish and foment heresie , and what is contrary to sound doctrine , as for publique authority by law to permit it , except wee would ( praise , and reward such fleshly wayes ) . the lord cannot be one , nor his name one in both kingdoms , when by law , multitudes of names , wayes and religions are tollerated . many religions suffered , must be contrary to the true religious liberty of christian states and churches , when men are licenced to professe slavery and bondage , to the efficacy and power of errour to beleeve , professe , and disseminate lies and blasphemies in the name of the lord. many false wayes of religions , doth in the scripture argue a change of gods , for these that are no gods , which heathens doe abhorre , jer. . , , . and a multiplying of gods , according to the number of each sect and societie , jer. . . and a manifest countenancing of scepticisme , of many gods , and of no god , since then the parliament not onely as christian men , but as a parliament , and as magistrates have sworne the covenant ; they must sweare each one of them to defend his owne religion , familisme , arrianisme , antinomianisme , which he beleeves to be the true religion , and that as a magistrate with the sword of god , and so to oppose his fellow members with his parliamentary power , how then can the parliament command others , or ingage themselves to the lord their god to indeavour the preservation of the one reformed religion in scotland , that we and our posterity may live in faith and love ( for this is many faiths professedly different ) and that the lord may delight to dwel in the midst of us , and this is many gods in the midst of us : and that we shall indeavour the extirpation of heresie , superstition , prorpanenesse — and whatsoever shall be found contrary to sound doctrine ? it is not every parliament man , who by law , may be of any religion , oblieged by the oath of god to endeavour the extirpation of the true protestant religion , since to him who is a familist and antinomian , it is heresie and contrary to sound doctrine ? are not papists though known papists , to be judges , and members of parliament ? why should they be debarred for their religion ? and they must by this oath indeavour the extirpation of heresies , and hereticks , that is , of protestan●s . the foresaid licentiousnesse is contrary to the indeavour to preserve the rights , liberties of parliaments , and just power and greatnesse of the king , now both king , parliaments , and all rulers have the sword committed to them to defend the church against seducers , wolves , hereticks , false teachers : and by the sword are to stand against the violation of mercy , righteousnesse , and the peace of humaine societies ▪ and so against such , as from meere grounds of conscience serve god in sacrificing their children to god , promiscuous use of wives , a part of the liberty wherewith christ hath made us free , community of goods ; robing the just owners of their inheritances and possessions , because the word saith , the meeke shall inherit the earth : lying and denying of our religion before men . for should the magistrate kil the father whose only conscience , nothatred ( which is the only essentiall ingredient , to make killing of our neighbour without lawfull authority , that murthering of our brother , which by the law of god and man , is punishable with death , deut. . , , . c. . . c. . . and the sword of the magistrate ) not any hatred ( i say ) or desire of revenge towards his sonne , whom he loves as tenderly as abraham did isaack , presseth out of meere religious obedience to god to offer his sonne to god in a sacrifice , he should not punish a murtherer , but offer violence to the conscience of his father ; since the word of god condemneth this as false worship , not as murther , yea , as superstitious adding to the word , and as wil-worship , deu. . , . jer , . , . divers religions being contrary to christ , and the one truth of the gospell , of their owne nature raise fire and sword betweene , brethren , and the mother against the daughter in law , and must be a seminary of factions , and devisions , which is distructive to the unity in our covenant micah . , . matth. . , . luke . verse . , . gen. . by which it cannot be possible we should defend one another in this common cause of religion , except a reconciliation be made betweene the seed of the woman and the serpent . and many being of divers religions , must need give themselves to a detestable indifferency and newtrality , as touching the common cause of god. since it cannot be the common cause of god , but of sathan , and of forcing conscience by persecution to them . many men , yea , it s the cause of god to many , to hate and persecute the gospell by this . by which meanes every man may resile from this blessed union and conjunction , so far must he be from zealous and constant continuing therein all the dayes of his life , for parliamentary authority frees them to imbrace any new religion , contrary to the protestant religion . and to what church , sect , or religious societie can the christian magistrate be a nurse-father by his office ? is it not to the one , onely true church of christ , that professeth the sound faith ? certaine the scripture saith , as the sonnes of strangers shall build the wals of the true church , so kings shall minister unto her , esay . . and she must sucke the brests of kings , esay . . which evinceth , that kings , as kings are by their office to doe some princely and royall acts of justice and favour for the good of the true church , and true religion : then must either the king by office be indifferent and newtrall to all other religions and sects , which must be inconsistent with his duty , as nurse-father to the church , esay . . whose part it is , that according to his place he take care that the children sucke not poyson for milke ; or he must be newtrall to all religions except to the onely true religion , though he himselfe be an arrian , or socinian , or of opinion that all religions are to be tollerated by the christian magistrate , in which regard , it would seeme , such are not capable to be magistrates in a christian society . nor can the magistrate promote reformation against all lets and impediments , no not heresie , which is a worke of the flesh ; if both he may take , and give licence to all under him to professe what ever way shall seeme good to the dictates of an erronio●s conscience . no church can indeavour , according to our covenant , for the power and purity of religion , if any jezabel , any that shall seduce and tempt the flocke or any of them to idolatry , or abominable ▪ heresies , or make defection to judaisme , to familisme , which denyeth , as the antichrist doth , that christ is come into the flesh , if they purge not out such leaven , and withdraw not from them , and deny not to them lodging , as the word of god teacheth us , revel . . . , , . tit. . . rom. : v. , . thess . . , . tim. . , , , , , , . tit. . . cor. . , , , . joh. . . nor can we give a more publicke scandall and just offence to the best reformed churches , with whom we are to endeavour the nearest conjunction and uniformity in religion , then to cry against both their doctrine and constant practise in that they teach a necessity of both civill and ecclesiasticall censures against ravenous wolves who spare not the flocke , and cease not , with elimas the sorcerer , to pervert the right wayes of the lord. . and we dare appeale to the consciences of our brethren in england , when we did willingly enter in the covenant of god , to dye and live , sinke and swim , give our lives with , and for them in this common cause of god , if they did not conceive our downeright and ingenuous sense and meaning of the covenant to be against all such pretended liberty of conscie●ce , for which cause sundry of them joyning with us as friends , yet did refuse to take the covenant , or if by the liberties of the kingdomes , or the true publicke liberty , or any like word , they did understand liberty of professing socinianisme , prolacy , popery , familisme , heresie , or any thing contrary to sound doctrine ; or if they did beleeve their brethren , who in the simplicity of their hearts did rather chuse to suffer affliction with the people of god , then injoy their owne pleasures and peace for a season , or that the honourable honses had any such sense , when in the returne of the parliament of england , p. , . in their letters and declarations , they invited us to joyn in covenant to endeavour an uniformity of doctrine , worship , and discipline with them , which sen●e , if any had , ( for we shall beleeve the honourable honses , invited not us to ruine our selves , and the reformed religion with any such argument ) shall not the lord search out such double equivocation , and jugling in the sacred oath and covenant of god ? nor doth the word of god evidence to the consciences of men , that there be some few fundamentalls , in which arrians , familists , socinians , seekers , arminians , anabaptists , &c. agree , and that the magistrate is to punish such as professe and teach false doctrine in these , but in all these other points that border with these fundamentalls , both magistrates and church are to leave men to their owne conscience to waste and destroy soules as they thinke good , without any controle , except in such smooth rebukes as eli gave to his sonnes , or exposing of the word of truth to mockery , after admonition an hereticke is not to be instructed at all by the word , nor doe we , by our doctrine more make the sword of the magistrate a spirituall meanes as touching mens consciences , by which they are converted to the sound faith , as concerning the duties of the first table and doctrine of the gospel , because the magistrate punisheth false teachers , then libertines doe make it a spirituall way of converting soules from murthers , rapes , sodomies , robbery , lying , to a sound conversation , in matters of the second table , who doe hold that the magistrate beareth the sword for punishing of murtherers , adulterers , and such as faile against the second table ; for in either the sword hath no spirituall influence on the conscience , nor is it any thing an ordinance of god for converting of heretickes , but to hinder perverting of the right wayes of god , and for our externall right walking as touching the outward man in all the duties of both tables , that we hurt not one another in civill societies . this new liberty destroyes all that the parliament hath done , said , suffered ; for the hononourable houses doe professe before the everliving god , the safety of religion , laws , and liberties to be the chiefe end of all their counsells and resolutions ; also that scotland had lovingly invited them to a nearer and higher degree of union in matters of religion and church-government , which we ( say they ) most willingly embrace and intend to pursue . the honourable houses declare , they have for the just and necessary defence of the protestant religion , his majesties person , crowne , &c. taken up armes , and appointed and authorised robert earle of essex to be captaine generall . the same was the end of the kingdome of scotland . now can it be dreamed that the end of either kingdomes , united by covenant and compact in this warre , was to spend lives and fortunes , for liberty or licence to many religions ? or can any say but the intent of the houses at that time was to oppose , never to countenance , and tollerate ( as now professedly they do ) brownists , anabaptists , familists , antinomians , socinians , arrians , seekers , and libertines , who are for all religions ? should not we have had bowells of iron , if in charity , wee had not beleeved our brethrens words , oaths , pro●essions ? the honourable houses ingage the whole kingdome of england to take the covenant by their commissioners in a treaty betwixt the two kingdomes , which treaty was ratified in the parliament of england , and both kingdomes agree that no meanes was thought so expedient to accomplish and strengthen the union , as for both nations to enter into a solemne league and covenant , and a forme thereof drawne and presented to the convention of estates , and generall assembly of scotland , and the two houses of the parliament of england , and hath accordingly beene done , and received their respective approbation ; and i. proposition , it is agreed and concluded that the covenant presented to the convention of estates and generall assembly of scotland , and sent to both houses of the parliament of england to their brethren of scotland , and allowed by the committee of estates , and commissioners of the generall assembly be swor●● and subscribed by both kingdomes , 〈◊〉 most 〈◊〉 and conjunction betwixt them , for their mutuall defence , against the papist and prelaticall faction , and their adherents in both kingdomes , and for pursuance of the ends exprest in the said covenant . ii. that an army ( of the kingdome of scotland ) shall be levied forthwith , &c. which treaty is approved by each parliament respectively , and by the parliament of england , . novem . . now what ever power the parliament of england hath in relation to england to alter , make and unmake lawes as shall seem most fit to the wisdome of the houses , yet they neither have nor can have power against the law of nature and nations , to alter , retract or breake their promise , agreement , faith , and contract made with another kingdome , so that both kingdomes binde their owne hands that they cannot but command the covenant to be taken by each kingdome , not by the representative kingdome or parliament , onely but by the collective or diffusive body of both kingdomes , in regard that the 〈◊〉 not between the parliaments onely , but between the kingdomes , nor can the houses thinke it lawfull at that time to offer violence to the consciences of some , ( which some now say is to force them to doe against the present judgement and light of conscience ) and unlawfull at this time to presse others , for this is a covenant ( as one faith well ) that is never to bee forgotten by us nor our posterity . — and the parties ingaging in this league are three kingdomes , famous for the knowledge and acknowledgement of christ above all kingdomes of the world , that this covenant tyes us to defend one another , beside the words thereof , the former authour saith , god hath wisdome to discover , and strength to punish , if our hearts he not upright to our brethren in this matter . so do the houses say , our purpose is to consult with godly and learned divines , that so we may not only remove governments by archbishops , but likewise settle such a government as may be most agreeable to gods holy word , most apt to procure and preserve the peace of the church at home , and a happy union with the church of scotland , and other reformed churches abroad , and establish the same by law , in the treaty between the kingdoms , an . . the scottish army shall grant no tolleration for the popish religion . the honourable houses must intend a quite other thing then pretended liberty , when they according as they are obliged by the treaty of both kingdomes passe an ordinance that the covenant be taken throughout the kingdome of england , and dominion of wales , and their names to bee returned to the houses , who shall refuse . and an exhortation is framed by the assembly for taking the covenant , which was approved by the houses , and printed by a speciall ordinance , to wit , that no faithfull english heart be afraid to joyne with our brethren of all the three kingdomes in this solemne league , as sometime the men of israel ( although under another king ) did with the men of judah at the invitation of hezekiah , chro. . — and as ezra and nehemiah , ezra . neh. . drew all the people into a covenant without any speciall commission from the persian monarchs ( then their sovereignes ) so to doe , albeit they were not free subjects but vassals . and the two kingdoms joyntly declare that not onely papists , and popish recusants , and irish rebels that are actually in armes against the parliament , shall looke for no favour , but be punished as traytors , but also all newtralists , all the ignorant and simple that were seduced , or compelled to take armes , all of the scotish nation mis-led through private respects , all dividers between the king and his parliament , if they would expect pardon and favour , should speedily take the covenant , and joyn heartily and really in the defence of this cause . nor can the examples of ezra , nehemiah and hezekiah be good divinity then , and bad now , or the plea of not forcing the conscience be then weake , but now strong , except wee dreame that parliaments by a nemothetick power can alter divine truthes ; which wee are unwilling to beleeve of the parliament of england . such a tolleration must thwart and crosse the professed sincere intentions of the honourable houses for uniformity and the advancement of true religion , out of which there will also undoubtedly result , a most firme and stable union between the kingdomes , and contrary to that proposed end of the covenant , and of all our travels for reformation , which the assembly of divines testified at the special command of the house of commons assembled in parliament to be aimed at by both kingdomes in this defencive warre , in letters sent to the reformed churches abroad in france , helvetia , geneva . wallacria , &c. ( what a letter most contradicent to that might they now write ? ) whereas this tolleration must be the sad scandalizing and sorrow of all reformed churches in the christian world , the joy and triumph of papists , the mocking and dispising of the wayes of christ , to heathens within , to atheists round about , the sadning of all the godly , the condemning of our former wayes , as acts of apostacy from god , and rebellion and dis-loyalty to our prince . the houses also declare , if his majesty had not , denied his consent to a bill for an assembly of divines , they had long since manifested to the world their utter dislike of brownisme and anabaptisme . as also , that it is farre from their desire and intentions to let loose the reines of discipline and church government , and to let private persons , and particular congregations take up what forme of worship they please , but doe hold it requisite there should be through the whole realme , a conformity to that order which the law injoynes according to the word of god. we was invited , to bee instruments of a glorious reformation for a nearer union in church-government against the common enemy in the cause of god. the commissioners of england say , the parliament desires a nearer conjunction in forme of church-government , directory , confession and catechisme , and utter extirpation of prelacie the most effectuall and ready meanes , whereunto is now conceived to be the stricter union and league between the nations , and our assistance of england by an army . it rejoyced the hearts of the godly in the three kingdomes , when the houses passed an ordinance for the directory of publicke worship , to be used in all the three kingdomes , and layed aside the booke of common-prayers , and burdensome ceremonies upon a resolution professed to the world , according to the covenant to reforme religion according to the word of god , and the example of the best reformed churches , which was accordingly approved and ratified in the parliament of scotland , if wee then turne backe againe from that begunne uniformity , what doe wee also but pull downe and destroy what we have builded ? especially since uniformity , which we sweare to indeavour in our covenant , is cryed downe by familists , and antinomians , and all externall worship and profession of christ before men , as indifferent , and all religion retrinched into onely things of the minde and heart , upon a dreame that the written word of god is not our rule oblieging us , but an inward law in the mind beyond , all ordinances , must regulate us now under the gospell . the honourable houses in rules and directions for suspending from the lords supper , enumerating most of the fundamentals , doe by divers ordinances evidence they are by law to bee punished , who professe or teach contrary to these . and in rules for trying of ministers before they be ordained ( though thousands now are constant preachers without any ordination at all ) the minister must be one that is able to defend the orthodox doctrine contained in the scriptures ( as the scripture saith , tim. . tit. . , , . ) against all unsound and erronious opinions , especially those of the present age , such as these , of arrians , socinians , arminians , anabaptists , brownists , familists , antinomians , libertines , seekers , &c. where the houses mention the great duty lying on them , to settle matters concerning religion , and the worship of almighty god , and have continually before their eyes the covenant , which they have so solemnly taken , and in pursuance of the ends of the covenant — have removed the booke of common-prayer with all its unnecessary and burdensome ceremonies , and have established the directory in the roome thereof , and have abolished the prelaticall hierarchy by arch-bishops bishops , and instead thereof have laid the foundation of a presbyterian government in every congregation , with subordination to classical , provinciall and nationall assemblies , and of them all to the parliament . both houses of parliament , and the parliament of scotland , agree that the kings majesty take , or at least approve and ratifie the covenant , and that all the subjects of either kingdomes sweare it . what then shal become of the covenant ? shall it not be buried , if a law passe it shall be voluntary to men to take it , or not to take it . the honourable houses ordaine , that any preaching or writing , or maintaining such errours as doe subvert any articles of the true protestant religion , shall be excluded from the lords supper , and in case of refusal to compear before the eldership , or obstinate persisting in the errour shall be imprisoned by the justice of peace , till he submit to order . the houses give thankes to the commissioners of the kingdome of scotland , that the lords of privy councell do so farre respect the welfare and peace of england that they are pleased to second the desires of the generall assembly of that church for unity in religion , and uniformity in church-government in his majesties three kingdomes . we cannot thinke the honourable houses would passe an ordinance for an universall fast through all the kingdome to seeke assistance from god to suppresse heresies and errours , except the whole land be injoyned to take the name of god in vaine , if it were not the will and minde of the houses to detest liberty of conscience , especially since in the ordinance , they mention the wonderfull assistance of god since their engagement in the covenant , in which they are to endeavour sincerely , really , and constantly the reformation of religion in doctrine , discipline and worship , and the extirpation of popery , superstition , heresie , schisme , and prophanenesse , and whatsoever shall be found contrary to sound doctrine , — and that they are resolved to improve the utmost of their power , that nothing be said or done against the truth , but for the truth . now by the utmost of their power they must meane their parliamentary power of the sword committed to them as the ministers of god ; for that is their utmost and highest power , otherwise all private men are to improve the utmost of their power for the truth . in the ordinance for reforming of the university of oxford , the honourable houses ordaine to punish those that take not the covenant , or oppose the execution of the ordinances of parliament concerning the discipline and directory . the honourable house of commons say , their true and reall intentions are , and endeavours shall be to settle religion in the purity thereof according to the covenant . nor can the parliament loose men from the oath of god , nor put any exposition on the covenant , other then the words naturally hold forth , nor can any one parliament obtrude any law interpretation of the covenant on the subjects different from the true sense and genuine meaning conceived by the parliament of the other kingdome , since it is not the covenant of any one single kingdome , nor can we say without mocking of god , and dallying with the oath of god , that the covenant was conceived in any such doubtsome , equivocall and two faced sense , so as each kingdome may sweare it according to their owne sense , and the one sense for , or not against the pretended liberty of conscience , the other for it . and both kingdomes esteeme the end of the warres , an abundant reward of all that we can doe or suffer in this cause , to settle religion , and we have resolved and decreed never to lay downe armes , untill truth and peace be settled in this island upon a firme foundation for the present and future generations . then what ever kingdome shall resyle from the covenant to a detestable liberty of all pretended truths , as they breake with god , so must they breake with men , seeing the two kingdomes are mutually and reciprocally ingaged to one another in the meanes and the end , and they must looke that the righteous god shall avenge breach of covenant , and such apostacie from his truth , with the saddest and heaviest of judgements that we or our fathers have heard of , the rumour whereof shall cause our eares to tingle . the honourable houses professe an union in doctrine , discipline , and worship , to be a more strong bulwarke against the bloody practises of papist , and deceitfull errors of other sectaries , and more profitable use of the ministery . other sectaries can be no other then such as swarme and abound in the army and kingdome . and this diversity of religions by tolleration utterly weakens , yea and dissolveth the blessed union betweene the kingdomes : for the houses say , religion cannot be altered in the one kingdome without the other , and the lord would not have put it in the hearts of both kingdomes , if he had beene minded to destroy us . they acknowledge that religion is the band and foundation of the safety and happinesse of both kingdomes . when therefore god suffers it to enter into our hearts to breake our covenant with god and our brethren , the lord hath a minde to disquiet the inhabitants of england , so as the fierce anger of the lord and his jealousie must smoake against them as fire . the reverend assembly of divines give their sense of this pretended liberty to be against the will and minde of god in his word . finis . chap. xxiii . the place acts . v. . to wit , the counsell of gamaliel , discussed , and found nothing for liberty of conscience . the most of the strength of master john goodwins argument , stands thus , theomachia , ser . . . this doctrine , or way , is either of men or of god ( saith gamaliel . ) if it he of men , you shall not need to represse it , for it will of it selfe come to naught ; which he proves by the instances of judas and theudas . if it be of god , it is in vaine to strive against it , for it must prevaile , and the counsell of heaven must stand ; for then ye run the hazard of fighting against god , and incurring the displeasure of the romans , by whose courtesie and meere grace you have the liberty of capitall punishments . the grounds that master goodwin layes downe , are , gamaliel at this time was a convert , and tooke on him the patrociny of the apostles . . his reasoning to abstaine from them is orthodox and sound , and from the holy ghost . . it holdeth , that when judges are not infallibly perswaded , ( as these were , not knowing the way of christ ) to coerce any religion or way never so false , is persecution , straining of free consciences , and fighting against god : i judge john goodwin hath ploughed with the heifer of vaticanus , who writes a virulent peece against caloin , and condemnes the burning of that monster . michael servetus brings the same argument . vaticanus ( some thinke it was castalio , adversus calvinum ) num. : and bellius , arg . . but . though libertines espouse and owne the argument of gamaliel , as from the holy ghost , to condemn all use of the sword against false teachers ; yet it is gamaliels rotten dialemme , not the holy ghosts . . abstaine from these men , is according to the medium or reason of gamaliel , speak no boasting words , deale not morally with the conscience , though ye by office , ought so to do , as sitting in the chaire of moses , far lesse use the sword against them . the reason is , if the doctrine be of god , it shall stand , and ye are no more to fight against god , with the tongue , than the hand , and with corrupt reason , than with a steele sword ; and if the doctrine be of men , it shall fall of will ; neither then are you to preach , nor with the arme of flesh to act against them , and the word in the greeke is , stand up from them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omittite eos , v. . let them alone , v. . and the intention of gamaliel , if he speak as a convert to christ , ( as goodwin and vaticanus suppose ) must import no lesse . . the argument is as strong in the matter of adultery , treason , bloody rebellion , and murder , against the lawfull magistrates power , coercing all disorders against the second table , as against religion or a way of god or of men , by which wee worship god , and therefore ( as beza sayth ) the man was no favorer of the gospell , but feared the evill that might follow upon the displeasure of the romans . and piscator and * gualther saies well , it was an evill counsell , gualther sayth , since the scope of gamaliel was onely to save the apostles from present danger , they abuse this argument , who thereby shake all discipline civill and ecclesiasticall : for the magistrate beares not the sword in vaine , and ought to extirpate heresies by his office. and calvin saith , it was a sentence unworthy of a wise man , because that which is of god shall stand , gamaliels consequence is null , that therefore the magistrate whom god armed with the sword should doe nothing against sinne . the consequence is as strong , in murthers , paricides , sedition , as in heresies whatever vaticanus says in the contrary , applying this argument only to doctrine , and to plants that our heavenly father hath not planted . for , . it is not the purpose of gamaliel to draw his doctrin to so narrow a channel as to doctrins only , as if doctrins of men only came to nought , for gamaliel alledgeth the examples of iudas and theudas the galilean , whose fault was not only false prophecying , but rebellion and sedition , for foure hundred armed men gathered to this man and obeyed him , greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et abierunt post cum quasi quadringenti homines , they went after him , as their captaine in the fields . and the other judas of galile drew away much people ; now they were drawn away , in a course of tumultuary rebellion , as is clear by the two words , they obeyed him , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersi sunt , they were scattered as an armie of men , then these men were not onely false teachers , but levied men to rise against authority , as anabaptists doe after them : so shall it follow , that when men rise in bloody murthers and insurrections , we must leave them to god ; for when they rise to cut the throats of innocent people , whether that ignis fatuus the foole fire of blind zeale , or a treasonable designe raise them in armes , their way is either of men , and so god will bring it to nought , and we must sit still and suffer our selves to be murthered , contrary to the law of nature , because god will not faile to crush these novators and firebrands , or their way and courses of god , and so yet we must sit still , and all the most just defensive warres shall be unlawfull , for if we stir one foot against them , we run the hazzard of the bold blind gyants to fight against god , it is all one to the dialemme of gamaliel , whether he speakes of theudas the magician or sorcerer , as josephus antiq . lib. . cap. . and eusebius , who rose in the time that cuspius fadus governed judea , who said hee could divide jordan , and gathered his men to the banks of jordan in the fourth year of claudius ; or if it bee theudas that rose long before fadus , before the reigne of agrippa , who did reigne seven yeares under caligula and claudius , or who this iudas was , it is sure the argument will prove that magistrates are not to draw their swords against rebells , and traitors , and this subverts all policy and government civil or ecclesiastical . the argument , of gamaliel , cannot conclude that god is lesse watchful , and lesse severe to take vengeance on sorcerers , murtherers , lions and cruel tyrants , bloody and deceitful men , than against new false religions , for if the way of robbers , conspirators , armies that rise in rebellion against their masters , covenant-breakers , bee of men , god wil bring it to nought and destroy it , as he overturned the way of theudas and iudas , as is cleare . god turnes the way of the wicked upsidedown , ps . . . and the bloody and deceitfull man shall not live halfe his days , ps . . . and so shall the old lion perish for want of his prey , job . . and shall want and suffer hunger , psalm . . . ergo , iob or any magistrate should refraine from plucking the prey out of the jawes of the oppressours , contrary to iob . , . or if the way of oppressors bee of god , and if god have armed them with his power to be a scourge , rulers should not defend the fatherlesse , the widdow , and the stranger , from the pawes of the lions and murtherers , but should refrain ; why ? if gods power bee with them , we resist the power of god , we fight against god. nor is it enough that the patron of liberty , servetus and goodwin tell us in doubtsome things , such as controversies of religion , we would refraine from drawing the sword against men , for their conscience and religion , because we know not infallibly , but their way may be as well or rather the way of god , than our own , and then wee run the hazzard of fighting against god omnipotent ; and when it is dubious to us , but it may be the way of men , it is safest to leave it to god , and that we hold back our hand from offering violerce to them , for god will save our labour , and burne the hay and stubble of mens drossie inventions , and what need then is there to file the edge of the magistrates sword , in a dubious case , when we have not certaine●y of faith , that the now sectaries way is of men and sathan . answ . . pharoahs tyranny in detaining the people in bondage , notwithstanding of the wonders that the god of the hebrews wrought by moses , was as doubtsome to him to be tyranny , since his god-idol of egypt did the like wonders by the magicians , as controversies of religion are , and blindnesse in duties in the second table , when judiciall , and from the power of the prince of darknesse , is as strong and may as much make men excuseable , and shield them from the sword of god or man , as blindnesse in the duties of the first table . this answer does oyle the head , and flatter the wilfull and malicious ignorance of pharisees , who both knew christ , and whence he was , and were convinced that the gospell was from god , and that the miracles of peter and john came nothing short of the miracles of moses , in point of glory and power , and by this all the seducers , even such as sin against the holy ghost , as did these pharisees , shall bee tollerated , because wee know not infallibly , but their anti-gospell and blaspheming of god , and his son , may bee the way of god , and therefore we must refraine from lifting a tongue against them , and they know not but our gospell may be the gospel , or it may be the divinity of devills , and by this the knowledge of the elements and first fundamentalls of the gospell , to wit , that iesus died , rose againe , ascended to heaven , and through faith in his name , jewes and gentiles are saved , the only doctrine for which these apostles were persecuted , shal be mere scepticisme ; and an adventuring fluctuation ; wee must leave to god either to reward and establish , or to annihillate or crush this way of the apostles : wee must not oppose it , because no morall man with certainty of faith can oppose the most false way , though as cleare point-blanke contrary to the gospel as noon day to blacke midnight , but he must run the hazzard of either fighting against god , or invading the chaire of god , or of bringing to nought , that which god onely brings to nought , and of striking , but not in faith , him whom god will have us not to strike . but . this argument of gamaliel , and mr. goodwin , must conclude that we must not smite with the tongue , or argue by the scriptures of god against any false way . . it is dubious to us as to the pharisees , and to al christian magistrats who are infallibly in no gospel principle , and so they cannot in faith draw the sword where the certainty of faith does not lead them , for fear they fall upon gyant fighting against god , in lie● of acts of justice . but so neither should vatica●●● , m●mus , c●lsus , mr. go●dwin , nor any smite with the tongue presbyterians , socinians , antiscripturians , or fight against their way by scripture arguments , because their way may bee the way of truth , as wel as yours , and to fight against any truth of god , when ye know not , but it may be truth of god , is a fighting against god , and so al preaching , al writing against heretickes shal be a fighting against god , for it is no more lawful to fight morally then phisically against god , or his truth , and that without faith and infallibility , for to reproach any precious truth of the spirit in saints , and cal it a lye , must be to reproach god and his son christ , as to deny any truth of god before men , is to deny god and christ before men , matth. . . mark. . . luk. . . tim. . , . . this dilemma of gamaliel saith , any way or doctrine of men must be refrained from ; and nothing can be done by magistrates or ministers , nor spoken on the contrary , because god himself will have it reserved to him , that he may bring it to nought . now by this argument we are not by teaching and doctrine so much as in us lies , to hinder grievous wolves to draw disciples after them , and corrupt hearers to gather to themselves an heap of teachers , by preaching the contrary sound doctrine , contrary to acts . , , , . tim. . , , , . tit. . , , , . for . we are no more to convince , refute , and rebuke false teachers , except we could do it in faith and assurance , that their way is of men and false ( since all we do , or do not , speak , or speak not , must be in the perswasion of faith , else we sinne , rom. . , , , . ) then christian magistrates can punish them with the sword . . we can no more fight against a way of god ( for so the heretick to death under torturing professeth ) and you have no faith , on the contrary ( say libertines ) with the tongue , nor with the hand . yea , we can no more labour to suppresse what god onely , in his sole prerogative of providence , immediately working ought to suppresse , and that in a mediate providence of our own making , with preaching , refuting , watching over the flock , stopping the mouthes of gain-sayers , then we can indeavour the suppressing of it with the sword . . gamaliel intended to have the apostles , not to be medled with , either because godly men , and disciples of christ , as he was ; or because their way was dubiously , not notively and manifestly false ; if the former , then . godly men , though in an evill way , though they murther , play the traytor , rebell , commit adultery , are not to be any way censured . this is the way of anabaptisme , that sets all beleevers above and beyond the reach of the magistrates sword , and his dilemma cannot have this sense ; for if godly men , as godly men are upon this formall reason , because godly men must not be punished by the magistrate ; neither must they ever at all be punished for the acts of oppression , or murthering , or treacherous dealing , or adultery , for it is cleere in the person of david , lot , and others , that they remained godly , and saints , under those acts . . it is said , not proved , that gamaliel being a secret disciple of christ ; as nicodemi●● was , favoured the gospell , and the witnesses of it ; for the text insinuates no such thing , but that god used him as a morall moderate wise man , to save the apostles from death , for fear of politick inconveniences ; . anabaptists can have no better grounds then papists , for lorinus , salmeron , and some jesuites , thinke so ; they tell us that gamaliel was the master of paul , barnabas , and stephen , and counted among the martyrs , and that his body was found with the reliques of stephen and nicodemus , as baronius saith , clemens in his recog . li. . c. . beda saith , he was a companion of the apostles ; but occumenus and chrysostome say the contrary . . the best can be made out of his speech , is dissimulation to save the lives of the apostles ; for . he will have the councell to carry themselves to the gospell , the onely instrument of their salvation , as neutrals ; and wils them neither to try it , and believe , nor to persecute it . againe , if the councell must not dare to meddle with the apostles , because their way was dubious ; he proves that the councell , as magistrates , should not interpose their sword , but leave them to god , by a weake argument , because the romane magistrates left not theudas and iudas to god , but tooke order with them , and killed , and dissipated all their followers ; so that the contrary followes from his reason , that the councell should not leave them to god , and his immediate revenging hand ; for immediate providence cannot be the rule that the magistrate or church must follow in punishing ill doers , and in censuring scandals ; the revealed will of god must be their rule ; but let them alone , because god shall bring them to nought , by gamaliels logick , shal leave the rulers of church and state to immediate providence . . the councell had power of ecclesiastick censures , and of casting out of the synagogue , at which the romanes tooke no exception ; but this dialemme proves they should be left to god , as touching all censures , and that they should have leave to ruine their own soules , and the soules of millions , in a pernitious way , against moses his law , and the onely true way of god , as they conceived . chap. xxiv . whether punishing of seducing teachers , be inconsistent with the meeknesse of christ , place luke . . discussed . libertines cry much for the mansuetude and clemency of our saviour christ to be a skreen and shield betwixt false teachers and the sword . so arminians , apolog. c. . fo . . if christ will not permit to his disciples a desire of punishing , out of zeale and love to christ , to whom the samaritans denyed lodging , far lesse will he permit christians to punish hereticks for their conscience onely . but christ proves the former to come from a spirit not such as was in elias ; . that spirit is sharp and bitter . . tending to destroy lives , which i came to save . . not acceptable to me , in that you would destroy for religion , and this is against all cruelty for religion . so vaticanus , num. . so monfortius . so mimus cels . answ . . theophilactus saith , it is an example of blinde anger or zeale , the samaritans did sooner believe by clemency than by fire . but to consume a whole city , men , mothers , and sucking children , and many innocent people not for idolatry , there was need of an expresse law of god , and ( as hieronimus saith on the place ) the known will of god , though there was a law , deut. . of destroying a city that maintained idolaters , that tempted to follow strange gods , and kept out against all israel , and so defied israel and their god : yet we finde not the executing of such a temporary judiciall law , without asking at the mouth of god. here the fiery disciples shape a way of their owne to christ , in revenge , in asking fire from heaven . . neither here , nor in the case of elias , was idolatry or false worship the quarrel , but denying of an act of humanity to christ , to wit , not lodging of him ; and because christ would have nothing done or said against samaria , for this shall libertines ( i must use this name , because of the dangerous error ) infer upon the same grounds of christs meeknesse , that therefore pastors ought not sharply to rebuke , and magistrates may not in a well ordered city , reprove and punish such as refuse an open inne to innocent strangers , against the law of nature . for this conclusion followes as well as theirs . . elias desired not fire to come downe and burne cities , men , women , and sucking children , but fifty and fifty murtherers that came to kill him , or then to bring him to a tyrant , who against all law , sought his life , and so the case was not alike . . there is no ground in the text , that christ condemns elias as too severe , but the disciples at too vindictive ; and by this blasphemers , and obstinate open despisers of christ and the gospell , should not be punished . vaticanus saith , nu. . sect . seque if they deny god , and blaspheme the holy doctrine of christ , and detest the holy life of the godly , eos ego relinquo magistratibus puniendos . i leave them to be punished by the magistrats , not for their religion , for they have none . sed propter irreligionem , for their want of religion . so were the samaritans void of religion , and blasphemers and maligners of the gospell , and of christ , and ( as libertines say ) by this text not to be punished ; and yet the text declares them to be irreligious and prophane atheists , and so to be punishable . but it is not our minde ( saith mimus celsus ) pag. . to compare and resemble by this text samaritans to hereticks , and ministers of the word to magistrates , for that were to no purpose , but to condemne all cruelty flowing from desire of revenge , in the matter of religion . answ . if so , the argument is much weaker than it was , for we condemne cruelty and desire of revenge in the matter of justice , as well as of religion ; for libertines beg the question when they will have no bloodshed for blaspemy ; but it must be cruelty and desire of revenge ; for there can be no greater cruelty then for a christian magistrate to suffer bloody wolves to prey upon the flock , and false teachers to hunt soules , and destroy them . it was justice , not cruelty , yea mercy to the church of god , to take away the life of servo●us , who used such spirituall and diabolick cruelty to many thousand soules , whom he did pervert , and by his booke , does yet leade into perdition . . the mature object of the disciples furious and blinde zeale was not religion , but refusing of lodging most inhumanely to christ , because the samaritans did not receive him , for his face was as though he would go to jerusalem , luke . . and the samaritans so maliced and envied the jewes , that because he aimed to go to ierusalem , being so glorious a prophet , and famous for holinesse among them , they refused him lodging . then surely they had an esteeme of christ as a rare and singular prophet , and would have monopolized him , as a samaritan , and worker of miracles as their own , and envied that he should go to their enemies ; though i deny not that the samaritans had too base and irreligious thoughts of christ , yet that was not all the injury they did to christ . . the samaritans worshipping a false god , they know not what , joh. . and no salvation being in their religion , cannot be called hereticks ; and we confesse , to burn cities , because the in-dwellers are of a false religion , is no fit way to convert them to the true religion ; and because the apostles , to whom god hath not given the sword , but onely the spirituall armour of the word , cor. . . are not to use fire and sword , and that out of a vindictive spirit against samaritans , who despise christ and the gospell , it is no consequence . ergo , christian magistrates by this place , luke . must not use the sword against false teachers and apostates . . i grant , christ the mediator , and the embassadors of peace , whose office it is to save soules , are not to kill men because they are of another religion , then they are , or because they seduce souls ; nor are we to neglect what beza saith against monfortius , p. . in opus . de punien . heret . elias did from gods command , what he did ; the disciples call for fire , from a wild spirit . . it was not a proper function for the apostles , nor had they any extraordinary calling from god , as elias had . . there is one consideration of elias , who came to restore religion after great apostacy ; another of christ who came to propagate the gospell . i see not much inconvenience in the answer of swarez , they were not to use violence and threatning against the samaritans , but to shake the dust of their feet against them ; for christ and his disciples bare not the sword as magistrates . whatever arguments libertines extort from these places , which say christ is so meeke , as he shall not cry , nor strive , nor breake the bruised reede ; the ministers must be so gentle , that they must teach with meeknesse , isa . . , . tim. . . not strike , but be apt to teach , and keepe themselves to the foolishnesse of the gospell ; and onely shake the dust of their feet off against rejecters , acts . and not judge before the time , cor. . . for the sword may make a whole nation of hypocrites , isa . . but can never recover them out of the hands of sathan . i say whatever arguments they throw by the haire from these places , are but tokens of the prejudices of libertines . for . is not christ as meek to whores , publicans , the theife and robber on the crosse , persecutors , and to seducing teachers and hereticks ? and should not ministers in all gentlenesse , teach and instruct , drunkards , adulterers , murtherers ; yea , and as many as are taken captives in the snare of the devill at his will , and are in such a case , as god peradventure may give them repentance ? for of such speaketh the place tim. . , . and must not pastors be gentle , patient , apt to teach , and labour the conversion of all drunkards , whores , bloody men , as wel as hereticks ; what warrant have libertines to straiten the meeknesse of our saviour , and his embassadors in these scriptures , and confine and limit the sweet qualifications of christ to onely seducing teachers , whereas the word doth extend these to all sinners of what ever rank , that are slaves of sathan , but especially , if they be sin-sicke for christ , and bruised reeds ( such as seducing teachers , and wolves that worry the lambs , and lead silly women captives , are seldome ) and such sinners as the phisician came to cure ; whereas false teachers are all for the most part selfe righteous , sonnes of pride . now make an argument from these scriptures , and it concludeth , that it is against the meeknesse of christ that murtherers , drunkards , adulterers be punished by the sword , for since christ and his ministers are no lesse with all patience , gentlenesse , forbearance to instruct these , if at any time god shall give them repentance , and this strongly sinels of anabaptists and socinians way , who contend that the meeknesse of our saviour hath deposed the magistrate from his place of shedding any mans blood , be he never so notorious an il-doer , so saith socinius , catechesis , raccoviensis , ostorodius , smalcius , meek jesus warranteth no magistrate to take away any mens life for any fault , or to make warre , for the scripture wil have the meeknesse and mercy of christ ( if it stand in not punishing with bodily violence , evil-doers , as these men suppose ) to bee extended to all sinners of whatsoever kind . the argument hath no foot , except it so run , that which is no means of the converting of soules , christ will not have to be used , for the conversion of soules . but such is bodily violence , we grant al , for the sword avengeth , hurting of soules , but is not a meanes ordained of christ for the converting of soules , or if it doe , it is by accident as afflictions doe , as hos . . in their affliction , they will seeke mee early . if christ be merciful and meek , and wil have his ministers with gentlenesse and patience to instruct gain-saying sinners , then wil hee not have the magistrate to draw his swordand be severe against seducing teachers , d. adam stewart in his learned and solid answer to mr. goodwin of right de jure , denies the proposition , and so doe the learned professors of leyden answer arminians objecting the same , and say christ is meek to repenting sinners , but a severe judge and a revenger of ill-doers re. . . . . , , , . his garments are red & died with the blood of his enemies , he is so a lambe , as he is a lyon. . nor is the meeknesse of christ inconsistent with his justice , and righteousnesse , in commanding the nurse-fathers of his house , the rulers of the earth , that which the morral and perpetual standing law of god requireth , to wit , that they use the sword against il-doers , of all sorts and degrees ; for they stand together in the person of christ , who is a meeke king , zach. . and lowly and just , having salvation , and breaketh not the bruised reed , nor quencheth the smoaking flax , which is not meant of his forbearing the use of the sword , against grievous wolves that spareth not the flock , and wolves in the skin and cloathing of sheepe , seducing hereticks , for neither calvin , musculur , gualther , junius , scultetus , marlorat , nor any sound interpreter , protestant , lutheran or papist , save socinians and anabaptists professed parties , render any such sense , for not to breake or to quench by a figure merosis or litote , is to cherish , and deale meekly and tenderly with weak beleevers , that have something of the life of god ; and saving light of grace in them , as weake growing reeds , and smoaking flaxes , and it saith that christ doth cherish saving seeds of grace in them ●ay . . the lord god hath opened mine eare that i was not rebellious , that is , that i was very flexible and obedient to give my backe to the smiters , john . . him that commeth to me i will in no wise cast out , that is , i will make the beleevers dearly welcome , raise him up at the last day , and give him life eternall vers . . libertines then must say , heretickes and bloody wolves , are such tender weake beleevers , as weake reeds and smoaking floxes , and christ doth not only not use the sword against such tender ones , but he taketh wolves and sedncing teachers in his bosome , and nourisheth , and tenderly charisheth the principles of men of corrupt minds , destitute of the truth , but as christ is meek to weak ones , so is , isa . . . righteousnesse the girdle of his loynes , so psalm . . . shall be strike through kings in the day of his wrath . . and judge 〈◊〉 the heathen , and fill the places with the dead bodies , and wound the heads over many countries , and rev. . . in righteousnesse shall be judge and make war. considering the parties he hath to do with , he is meek toward the meek , but so as he destroyes his enemies , and burns their cities with fire , who will not have him to reign over them , mat. . . which yet i expound not to be the sword of the christian ruler , as if hee were an office-bearer in the church , but only bring it to prove how weak these allegorick places are , either for , or against the point in hand . to correct with the sword , and with the rod of men , as a father , is consistent with covenant-mercy and meeknesse , psal . . , , , as not to punish is one of divine wrath , hos . . . yea , to deliver scandalous persons to sathan , to excommunicate them , to thunder wrath against them , to pull them out of the fire by the haire ; that they may bee saved in the day of the lord , by as good reason , are against the meeknesse and gentlenesse of christ ; as the christian magistrates using of the sword against hereticks , if we speake of that , which is penal in both these , to wit , to be under infamy , reproach and shame , and cast out of the society of the godly . to judge before the day , cor . . is not to forbid al judging of hereticks , for except we judge them to be hereticks , how shall we beware of them , as christ biddeth us , mat. . . and eschew them , rom. . . and not bid them god speed , nor receive them into our houses , joh. . . and avoid them , tit. . . and farre lesse must a judicial tryal of jezabel be forbidden to the church of thiatira , rev. . . but it is rash judging of hidden things , as calvin , p. martir , bullinger , murlorat , pareus , beza , and the place expounds it selfe , for the corinthians crowned false teachers , defamed the sound teachers , which was to anticipate god , for it is the lord who brings to light the hidden thiugs of darknesse , and makes manifest the councells of the heart , and then every man shall have praise of god , so he manifestly forbiddeth peremptory judging , proper to god , and judging upon dark grounds known to god only , the words in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudge nothing before the time , are brought by anabaptists to prove that no christian should bee a judge , and so to judge a murtherer , is to usurpe the place of god : so the places , mat. . . and rom. . are brought by libert●nes and anabaptists , to prove that all judging is unlawful , whether of false teachers or malefactors , which is but an abusing of the word . the author of the bloody tenet saith , the sword maketh a nation of hipocrites , but converteth none , and he citeth , if. which speaketh no such thing ; but that god sendeth the sword of the assirians against an hipocriticall nation . that the sword maketh hipocrites , and men to professe the truth against their conscience ; not kindly , nor per●se , but through the corr●ption of mens hearts , who make themselves hipocrites , of it selfe , and per●se all israel fear the sword , and shall no more tempt others to go after other gods , deut. . . but that they do this in an hipocritical manner , is not from the innocent sword , but from this , that men feare him that can kill the body , more than they feare him that can destroy both soul and body in bell , mat. . . for upon this ground , the sword should make hipocrites , because for fear of the sword , men abstaine from bloodshed sorcery , paricide , sodomie , more then for feare of god , and shall therefore the magistrate not use the sword against paricides and sodomies ? so many are made hipocrites by hearing , and external performances , drawing neer to god with their lippes , when their hearts are farre from god , shall therefore the hearing of the word and the prosperity that followeth the gospell which begetteth believers for a time , who wither when the sun riseth , and shall power in the hands of the people of god , that maketh the enemies lye , and hypocritically submit , psal . . . be as unlawfull as the drawing of the sword against false teachers ? for all these beget hypocrites , but they do it by accident , not kindly ; and if we made the sword a meanes of conversion of sinners , as libertines falsly suppose , the argument should have some colour : or if drawing of the sword against seducers , were of it selfe indifferent , and yet by accident did make hypocrites , they might conclude against it , as we argue against humane ceremonies , in the supposition of many who suppose their indifferency . of this sort is the pamphleters objection , religion should not be inacted by the lawes of the magistrate , why ? it is inacted ( saith he ) already by an higher authority than any earthly king or magistrate ; and if it will not sway the conscience to obey , what can the lawes of men do ? can these cobwebs catch those that the lawes of god cannot catch . answ . there is a fallacy in the word catch , though he be but an innocent sophist , who propounds it ; for lawes of men to fence from outward disorders , cannot catch soules to convert them , as they are lawes of men ; nor teach we that acts and statutes of parliament , are the power of god to salvation , that is the honour of the preached gospell . but shall good lawes of artaxerxes , darius , for fearing the god of daniel , and obeying the god of gods , be trampled on , because they cannot come up to the power and excellency of gods lawes ? yet they so far catch , that lawes inacted upon paine of the sword , binde up hands and tongue from doing wickedly ; and this man argues against scripture , deut. . . and all israel shall heare and feare ( for the paine of stoning , and the sword of king or prince moses ) and shall do no more any such wickednesse as this amongst you . the man argues against the statutes of parliament , against sabbath-breaking , which yet catch some , neh. . . if you do so , i will lay hands on you , from that day forth , came they no more on the sabbath , externall obedience is given , that men dare not blaspheme christ , nor sweare , nor murder , nor whore , nor steale , though the authority of god , which is higher than any earthly kings , hath already forbidden blasphemy , swearing , killing . ergo , by this reason all lawes of men against evill doers should be cashiered , because they cannot catch soules , when as they are not ordained to catch soules , but to binde the outward man in fetters , that he prey not upon the soul , and body , and goods of his brethren ; yea , by this reason , men should not by ministeriall authority preach the gospell to catch men , for the gospell is inacted already by an higher authority than any on earth , king or pastor can preach , and will thy cob-web preaching , poore minister , catch whom the net of god will not catch ? all these men sway to the familist and enthysiasts hand , beware of them . so does the bloody tenet , the magistrate should not send the heretick to the church , to heale the heretick ; why ? like mother , like daughter , perhaps he sends an heretick to be healed by hereticks . answ . master williams cannot finde a church on earth , but a false and hereticall church to heale a seeker , familist , or anabaptist . but say it were so , should not the magistrate hezekiah exhort the priests to teach the people , and deale with the people , who think baal to be the true god , because the priests do also thinke baal perhaps the true god , which if hezekiah do , sure he is a miserable physitian , but ( saith he ) the poore heretick disputes with the church that shall deliver him over to the bloody sword , if he will not yeeld , as the lambe in the lions paw , being sure to be torne in pieces in the end . answ , this author makes ever the supposition of himselfe , as if he were infallible , we may suppose the heretick is a ravening wolfe , and that he obstinately , and as a selfe condemned man disputes ; and that the magistrate is the lambe and the minister of god , who loves not to strike with the sword ; and the question is not , whether he should yeeld reason and conscience up for feare of the sword , but whether he should abstaine from prophecying lies in the name of the lord , and should say , god sent him to contradict ieremiah , and to assure the kingdome of iudah , they shall neither see sword nor famine , jer. . notwithstanding the godly prince ( we suppose such a king then in iudah ) should assure him he should be stoned to death , if he shall thus pervert the right wayes of the lord , should not the magistrate be a terrour to all ill doers , and to such a wolfe ? there can no argument be drawne from magistrates that are lions and tygers , persecuting the saints of god for the truth , as this author alwaies vainly supposeth . chap. xxv . whether the rulers by their office , in order to peace , are to stand to the lawes of moses , for punishing seducing teachers . jvdiciall lawes may be judiciall and mosaicall , and so not obligatory to us , according to the degree and quality of punishment , such as is deut. . the destroying the city , and devoting all therein to a curse ; we may not do the like in the like degree of punishment , to all that receive and defend idolators and blasphemers in their city : and yet that some punishment by the sword , be inflicted upon such a city , is of perpetuall obligation ; because the magistrate beares the sword to take vengeance on ill doers , and so on these that are partakers of his ill deeds , who brings another gospell , ioh , v. . . though sauls destroying of the amalekites in that cause was morall , in regard they lay in wait for israel , when they came out of egypt , and so of perpetuall obligation , yet the destroying of them , sam. . is temporary , and obligeth not us ; . because that generation were their sons , not those same persons that oppressed israel , when they came out of egypt , and we may not punish the sonnes for the sinnes of their fathers with death ; therefore gods po●itive command to saul , and the reason , i remember what amalek did ( in moses his time ) therefore kill them , does not oblige us , except we had the like command . . because the slaying of man , woman , infant , and suckling , oxe and sheep , was temporary , and cannot have a perpetually obligatory ground in the law of nature or naturall justice obliging us . . where there is an injury done to god , against the law of nature , and against our brethren , in drawing them from serving the true god , and a punishment commanded by god to be inflicted once ; that punishment , or the like in substance and nature , must ever be such as obligeth us in the like cases . the learned professors in leidon say , they can see no reason but they must oblige under the new testament . i confesse when the fault is ceremoniall , though the punishment be reall , as the cutting off of an infant not circumcised , and some punishments inflicted on the leper , it is not reason the law should oblige us in the new testament , either as touching the punishment or the degree . because these punishments for typicall faults are ordained to teach , rather than to be punishments , and the magistrate by no light of nature could make lawes against unbaptised infants . . no man but sees the punishment of theft is of common morall equity , and obligeth all nations , but the manner or degree of punishment is more positive : as to punish theft by restoring foure oxen for the stealing of one oxe , doth not so oblige all nations , but some other bodily punishment , as whipping , may be used against theeves . mr. jo. weemes , vo . . ca. . of the judiciall law , the determination ( saith he ) in moses law judiciall , was divini juris , and they had greater force to binde the sonnes , than any municipall lawes have to binde subjects new , in regard they were given by god himselfe ; yet these judiciall lawes ( saith he ) commanded the outward man , whereas the morall law called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignea lex , deu. . this fiery law pierceth the heart . gamachaeus saith , iuditials and ceremonials are immediately deduced out of the principles of the law of nature ▪ by way of a more remote and obscure conclusion . aquinas saith , by way of divine determination . but the truth is , the proposition might have some ground in the law of nature , but why . stripes , not , . not . only should be inflicted on such an evill doer , and the assumption in many judiciall lawes ▪ seeme to be an act of the meere positive will of god , therefore aquinas saith , ceremonials primo & per●●se , first and chiefly were ordained to signifie things , but iudicials secundarie did signifie things to come . and swarez saith , that judi●ials aecessarily , and by accident , did signifie things . it is true , cori●thus , 〈…〉 and ●erome saith , and the ebionits , as irenaeus saith , and the nazarer , as augustine tels us , hold that ceremoniais and judicials do yet oblige . shoolemen deny their obligation as soto , aquinas , medina , valentia , gamacheus , because the priesthood is changed . yet let not us go on with egid-coninck to say , that if it was lawfull to make war with any nation for wrongs done to men , how much more for injuries done to god ? for making of war is an act of magistracy , and so suppose some jus , some power and authority , that we have either by the law of nature , to defend our life , peace , liberties , or for avenging of such heineous in●uries done to the nation as cannot in justice be decided , but by the sword . so that sin , as sin , or as greatest sinnes , are not the just cause of war , but sinnes as most distructive to humane society , for which by the principles of the law of nature , they may be convinced of fearfull breaches ; now these that are idolators , the nations that worship god in idolatrous way , and being of a strange religion , worship a strange god , though they doe the greatest injury to god that can bee , yet in regard they being other nations as independent on us , as we are on them ; and doe it not in order to the destruction of our of our paece , liberty , and lives , we have not jus over them , nor authority to make warre with them , except god gave us a command to destroy them , nor is this a good consequence , we may by war revenge injuries done to men , erg● , far more , by war , may we revenge injuries done to god : for war is an act of revenging justice : that supposeth some authority given of god , over such a nation as we come out against in war. every just war is some way defensive , in regard every act of magistracy , is an act of defending of the peace , life , and liberty of the society , or the members thereof , and a propulsion of violence , by violence ; and this is the intrinsecal and of magistracy , to hold off unjust violence , by just and harmelesse violence ; for if the life of a murther●r be not taken away by the sword of a magistrate , he will still take the life of another man , qui semel ●alus , semper malus presumitur , ●e that is once wicked , is still presumed to be wicked , except his wickednesse be restrained , and to offend a nation or person that hath not offended us , must be unjust violence , and unlawfull war : and to make war against a nation that hath worshiped a strange god , and injured god , and not us , supposeth that we must instruct them of a wrong done to god , by teaching them , and instructing them in the true religion : for suppose they worship the workes of mens hands , and worship sathan as some indians do and so by their own conscience may be convinced , and so are inexcusable in foro dei , before gods tribunal , yet are they not so inexcusable , in foro humano , before mans tribunall , as we can make warre against them , till we informe and instruct them positively of the true religion . but they that shed our blood , and invade our peace and liberties , are by the law of nature convinced , and by demands of reparation made to them , quickly silenced , and need not to be instructed in the principles of the law of nature , which are written in their hearts . but it may be said , what if that nation will not be informed of the true religion , and will go on contumatiously to dishonour god , and reproach the true god ? shall we not upon a meer quarrell for religion , make war against them , and avenge the injuries done to god , and defend his truth , no lesse then with the sword , we defend our own lives and liberties ? i answer there is not the like reason : for god and nature have given to the strongest , a jus and authority over oppressors , to repel unjust violence , with innocent violence but that we should force the true religion on idolators , we have not the like ground , except they did attempt to obtrude their false ways upon us , and injure our soules : for there is a vast difference between a people never receiving the true religion , and a people who have imbraced , and submitted to lawes , that have inacted the profession of the true religion : those that never professed the true religion , cannot bee compelled to receive it by the sword of another nation , except they first subdue them in a just warre , and be masters of them , and they may educate the posterity of the subdued people , and discharge the duty of parents to them , and impose lawes on themselves , to cast away the idols of their fathers house , and to learn the knowledge of the true god : but they cannot make the not receiving of the true religion the ground of a war : for we read not of any such cause of war in the scripture . it is true , god did command his people to destroy the canaanites , but idolatry was not the quarrell , josh . . . there was not a nation that made pe●●● with the children of israel , save the hittites the inhabitants of gibe on all ( other ) they tooke in battell , . for it was of the lord to harden their heart , that they should come against israel in battell , that he might destroy them utterly , and that they might have no favor , but that he might destroy them as the lord commanded moses . and those that they subdued in the wildernesse , denied them harmelesse passage through their land. it is true , some popish writers , as masius , cornelius a lapide , abulensis say , if the canaanites would have sought peace , and imbraced the worship of the true god , the israelites would not have destroyed them , but the text , calvin and famous papists , as cajetanus , swarez . gamacha●s , and augustine before them , say plainly , israel made warre against them , and israel but defended themselves against the canaanites . libertines say the teaching of the gospell , mat. . and not the sword , is a means to spread the gospell , so say we , i see no warrant wee have to obtrude the gospell in the purity thereof , upon papists in france and ireland : but we may lawfully avenge the blood of the people of god on irish murtherers , who excercise extreame cruelty and tyranny over persons and the consciences of the martyrs , and the oppressed people of god amongst the papists . the question seemes harder , when these of a false religion , in regard of their neernesse , and vicinitie to a kingdome professing the true religion , when as they may infect them , or if they be in one nationall covenant , and under the oath of god , to indeavour , the extirpation of all false religions , and what is contrary to sound doctrin . it is certain , the kingdom of judah might justly have avenged the apostacy of the ten tribes from davids house , and from jerusalem where the lord had set his name , for the worshipping of the golden calves , if the lord by his prophet had not expresly forbidden them to fight against their brethren kings . and the children of israel did justly attempt warre against the two tribes and the halfe , because they erected a new altar for worship , as they conceived , which was apostacy from the covenant of god , and the true religion which they were to maintaine by the oath of joshua . , , , . and to bring the wrath of god on all the tribes as achan did , vers , , no doubt , saith calvin on the place , they were angry with an holy zeale , for sayth hee on vers . . the sword is not given to every man in his hand , but every one according to his calling ought ( by this place ) manifestly and constantly to defend the true religion . and if the wrath of god came on all the people ( saith calvin ) for the secret sinne of one man , much more the people shall not goe unpunished , if they dissemble the manifest idolatry of many . piscator saith , it was piety in the tribes that they resolve to make warre with the two tribes and the halfe , for their defection from the true god such was their zeale ( say the divines of england ) that they would rather hazzard their lives , then suffer gods true religion to bee corrupted ; for god had ordained there should bee but one place for publique service , and sacrifices , and but one altar leviticus . , . deut. . . . . . exodus . . deut. . . for they were all in covenant with one god , and this was a schisme and an apostacy from the church , ( saith diodat . ) in which alone is the true service of god and the participation of his grace , and covenant . so also the geneva notes approves the lawfullnesse of the warre , and the dutch annotations . to this accord also , asvatablus , cajetanus , cornelius a lapide , who commend this zeale , and say all the twelve tribes made but on state and one church , and tostatus saith , there was a necessity of making war with the two tribes , because the law commanded it , deut. . therefore they tooke not councell whither they should make warre , but they consulted touching the manner . so agreeth hugo cardinalis , so masius . so sorrarius . lyra saith , warre should not be undertaken , but upon a certaine and just cause , especially against friend , therefore they send messengers to the two tribes , to try the cause of the new altar . menochius , out of zeale they sent messengers to try the crime of idolatry , and to bring them to repentance , if not , to make destructive warre against them . and ferus , they were readie , if the two tribes obeyed not , armis dicernere , 〈◊〉 decide the matter by warre . would god ( saith he ) there were such zeale in us , and we see not one altar erected , but a number of superstitious altars . from this place it is cleere , when a kingdome , or two kingdomes are united together , and confederate by the oath of god in one religious covenant , they become an ecclesiastick body , so as the whole may challenge any part that maketh defection , and labour to gaine them , and if they contumaciously resist , they are with the sword to decide the matter , lest wrath from the lord breake out on the whole confederate body ; as for the sinne of one 〈◊〉 , wrath came upon all israel : nor can i well see what can be answered on the contrary , except that that warre for the new altar , was undertaken upon judiciall and temporary warrants , which do not binde us under the new testament . but this is said , not proved , that new altar was not a heap of stones ; but if it had been made upon religio●s grounds , and for the service of god , it had been no lesse than an apostacy from that true religion once delivered by god. then if the third part of scotland and england should turne apostates from the religion once sworne , after they had bound themselves in covenant : the question remaineth , what should the state and parliament doe in that case ? should they be indifferent beholders , and not use the sword against such apostates ? swarez and others , not without reason , thinkes that infidels that are not subjects , and not apostates , cannot be compelled to imbrace the true faith , even though it be sufficiently proposed to them , his reasons are , there is no lawfull power given to the church by jesus christ to compell such . . it is no tradition of the church . . those that are without cannot be judged ; but the truth is , the sword is not given to the church , as the church ; and in the spreading of the gospell , the lord forbids the use of the sword . it is true , a christian prince may deny to infidels liberty to dwell in his bounds . see weemes , vo . . expos . of the iudiciall law , cap. . and subjects may be compelled not to blaspheme christ , not to dishonour the true god with manifestly professed impieties ; for if asa made a law , chron. . that they that would not seeke the true god , should be put to death : if that be temporary and judaicall , then the christian magistrate is not as a christian magistrate , or as a nurse-father , esai . . . so much as to command any to serve christ , nor to rebuke any for blasphemies . sure this can be no part of the peaceablenesse of christs kingdome , not to rebuke sinners : but nurse-fathers and civill tutors must do something for the defence of the truth from errors ; for constantine the great closed the temples of heathen gods , to the end that heathenish idolatry might be abolished , as euschius saith ; see also ruffinus , iovianus , and nicephorus , iustinian made many lawes against idolators . before constantine the great would pardon arrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be exacted an oath of him , that he should stand to the nicen faith , and he sware , but dissembled . so socrates ; then arrius was punishable by the emperour . so timotheus colo● , bishop of constantinople , under anastius first emperour , was an euty●hen , and cursed such as rejected the synod of chalcedon , and before the emperour cursed such as approved the synod of chalcedon ; so theod. anagnostes , petrus mongus , bishop of alexandria under zonon the emperour , was an eutichen , then againe orthodox , a little after he rejected the councell of chalcedon ; a little after in an epistle to acacius bishop of alexandria , he professed the sound faith , and denyed that he rejected the councell of chalcedon ; againe he rejects that counsell , and the sound faith ; therefore evagrius tels him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shoe , for every foot , a turne-coat , and a time-server . ergo , such hereticks , beside that they have not been innocent and godly ( as arminians say ) they feared the sword of the magistrate . but as touching the practice of emperors , and the imperiall laws for ratifying church constitutions , there be but too many of them ; as also for gathering councels ; which proveth the coactive power of princes , kings , and emperours , over hereticks and seducing teachers . constantius , i grant , made a law , that some godly men should be tolerated , ut pa●em cum fidelibus i● qui errant ( he saith not hereticks ) pacis est quietis fruitionem gaudentes accipiant . eusebius in vita constan . and though the emperour grotian decreed , vt quam quisque vellet religionem sequerentur , that all religions should be free , he had much ad● in warres with the gothes , who wasted thracia , and was therefore carefull that ambrose should draw up a short confession , yet did he except from the toleration the manichees , the phocinians , the eunomians . but see , codice prima lege . cunctos populos de sum . trinit . martianus ibid lege . . synod chalcedo , leo imperator , cons . . c. const . . heracl●us imperator , const . . de fide justinianus novellus . c. . novell . c. . honorius , l. . c. . eccle. valentinianus , l. . de episc . cler . novell . . c. . novella . c. . &c. le. const . . novell . . c. . eusebius pamphil de vita , constan . l. . c. . surius tom . . concil . c. . p. . codic . l. . tit. de heret . lex . ● . justinian codex l. . tit. . de sum . trinit lex . surius concil . tom . . p. , . & tom . . p. , , . socra scholastic . his . l. . c. . nicepher● hist . l. . c. . contur . magdeburque col . . so for his power to conveene councels , as the nicen , by constanti , euseb . l. . c. . sozom , l. . c. . so●rat . l. . c. . ruff. l. . c. . theodor. l. . c. . the councell of tyre by constant . eusebius , de vit . cons . l. . c. . sozom. l. . c. . theodosius elder , made a law of death against the anabaptists , and banished eu●●mius socrat. l. . c. . it is true , constantinus and licinius , as eusebius tels us , l. . c. . say in a law , now therefore we freely will and command , that every man have a free liberty to observe the christian religion , and that , without any griefe or molestation , he may be suffered to do the same . but the practice of heathen emperous , is no rule . . god opened their hearts to make these lawes in favour of christians . . they had experience of the favour of god by the prayers of christians . . the heathen law in the letter would prove that none should be rebuked , or argued against , whatever religion he chose ; maximius proclaimed , that all men should use what religion they like best , eus . l. . c. . but . maximius , out of naturall pity , because he had before persecuted christians , did this . . dioclesian and maximianus tooke churches from them , he restored them ; hence followed peace till an . . the councell of constantinople , . by theodosius senior , theodoret , l. ● c. . socrates , l. . c. . the councell of ephesus , . by theodos . junior . evagrius , l. . c. . so imperator iustinus . l. . ad maenam patriarcham de monachis & monasteriis separandis & de episc . & cler . eusebius de vita cons . l. . c. . epistolam libella ad synoda constitutionem . the bishops of the second generall councell ( if there was any of them generall ) writ to the emperour theodosius , we desire your clemency , that you by your letters would confirme the decrees of the councell ( of chalcedon ) and command that it be ratified and established : which he did . see also constantius his power , prescribing to the councels of arimimon and seleucea the subject matter they should treat upon , and commanded ten of each councel to come and give him an account of their proceedings . s●zomen , l. . c. . toeodosius and valentin● command the councell of ephesus to send them some bishops to acquaint them with the causes and motives of their deliberations . relatio synodi ephesinae , quae est tom . . concil . the second councell of nice , which some call the seventh generall councell , relate the like to the emperour at constantinople , theodoret , l. . c. . zonaras , tom . . anat . there be two edicts of the emperours , valentinian and martian , confirming the councel of chalcedon , so act . . chalc. to . . conc. all which say , the emperours , de facto , commanded as magistrates , church-men to determine according to the word ; and corrected such as contravened . and though picus mirandula saith well , no man hath power of opinions so , as if hee will , he may have another opinion , which though it may beare , that opinions fall not under free-will , yet the venting of them to others , is to mirancula , a free act and punishable . we know the edict of vale●inian and martian , of capitall punishment against such as shall attempt to teach things unlawfull . let false teachers according to justinian , have no leave to live and dwel in roman bounds , saith pametius . augustine saith , hereticks kill soules , let them be afflicted in body , they bring on men death eternal , and they complaine that they suffer temporall deaths . and why ( saith augustine ) should sorcerers find the rigor of the law from emperors , and hereticks and schismaticks go free ? constantius gave out edicts against hereticks , as eusebius saith . h. . c. . and also made lawes of pecuniary fines , and mulcts against them . honorius made lawes against donatists of fining and of banishing preachers of donatisme . martianus did the like . the like saith nazianz ▪ of theodosius the great . banishment and other punishment , the emperours inflicted upon arrius , macedonius , nestorius , futiches and their followers . which the arch-bishop of spalato m●de dominis granteth ; though he sayes augustine excepteth capitall punishment , for such ( saith he ) he will not have to be inflicted for the conscience , which is a manifest depraving of the mind of augustine , who will have such punishment according to the quality of the fault inflicted on them , as upon sorcerers and murtherers . let augustine be considered in these and other places , after hee retracted his too meeke sentence , that they should not be punished at all . alexander alexandrinus said , arrius and his followers ought to bee punished with excommunication , and a curse , theodoret. lib. . c. . but for the point in hand the christian magistrate is tyed and obliged to these punishments to bee inflicted for morall offences , that the law of god hath ordained , at least in nature : i prove . that which is morrall , and cannot be determined by the wisdome and will of man , must be determined by the revealed will of god in his word ; but the punishment of a seducing prophet , that ruineth the soule of our brother , and makes him twofold more the childe of sathan than before , is morrall and cannot be determined by the wisdome and will of man : ergo , such a punishing of a seducing prophet , must be by the revealed will of god in his word . the proposition is proved . . because god only , not moses , nor any other law-giver under him , taketh on him to determin death to be the adulterers punishment , levit. . . and the same he determineth to be the punishment of willfull murther , exod. . . of smiting of the father or mother , v. . of man-stealing , vers . . of sorcery , exod. . . of beastiality . . of sacrificing to a strange god , vers . . and upon the same reason , god only , not any mortall man , must determine the punishment due to such as seduce soules to eternall perdition . for what reason can be imagined , why god can be the onely determiner of such a punishment of killing , and not for the ruining the soul and making him the childe of perdition . let not any say by this reason , to tempt to any sin , by any evill counsel ●● provocation to immoderate anger or envy , should deserve death , for every tempting to sinne is a ruining of the soul of such as we give bad counsell unto , and tempt to sin . answ . if we do so tempt them by a sinfull way , as a sinfull injuring , and railing on them , or by a wicked course , it is sure it doth deserve punishment by the magistrate ; but the act of so counselling and tempting to sin , though e●conditione operis , it be soule-ruin , yet it is not such as deserveth death . otherwayes , killing , adultery , sorcery , beastiality , tempt also to sinne and soule-ruine , besides the other injury in them , against the life and ch●stity of men . the proposition is proved , because the will of god can be the creator , and first author of nothing , but which is morrally good . for the scripture is as full in the duties of the second table touching mercy and righteousnesse , as in the duties of the first , touching piety and religion , and any thing pretended to be morrall , hath god for its authour , in either the first or the second table of the law , nor can the will of man be the author of any thing morrally good , and will-righteousnesse , is as unlawfull as will-worship , or will-piety , since the word is a perfect rule in matters of doctrine , or faith , or of life , manners and conversation , and teacheth the judge what he should doe , deut. . , , . psalm . . . psalm . . , . prov. . , , , &c. what ever by order of justice , doth concerne the life and death of our neighbour , rewarding or punishing him in name , body , goods , so as if it bee justly inflicted , it is justice ; and if unduely and undeservedly , it is unjustice , and murther : as wronging of him in his body by stripes , wounding , death ; in his liberty by prison ; in his goods , by fines ; that must be determined in the word by him that is lord of life , death , libertie , of our name and goods , otherwayes the word should not teach us when the judge sinnes , when not , when he makes just lawes , when unjust , when he exceeds in punishing , when he is deficient . i come to the assumption , the punishing of a seducing prophet is morrall . in that it is commanded to father and mother , not to pitty him , deut. . . holden forth as the zeale of god , in father and mother , under the messia●s kingdome , zach. . , , , , , . and every one is forbidden , to bid him god speed , yea , and commanded to deny him an act of humanity , and hospitality , and not receive him in his house , joh. . if we be commanded to put any shame on him , far more must the ruler bee taught of god , what shame he should put on him . for what ever under the new testament is capable of a command , is morall . and if morall , what the magistrate should doe to him can no more be determined by the will and wit of man , than it can be determined what punishment the magistrate must inflict upon the murtherer , the adulterer , the sorcerer , the sodomite ; which all the wisdom of god hath determined : in the word , otherways god hath left the magistrate in the dark , that from the word he hath no direction , when he committeth murther , or when he doth acts of justice . and that it is a morall act also to seduce soules is cleare , in that , . we are commanded to beware of such . matth. . . and avoid them , tit. . . rom. . . . that the lord condemneth them in his word , as such as make their followers the children of perdition , yea matth. . . they subvert the hearers ; their word cate as a canker , tim. . , . lead silly women captive , tim. . are deceivers , tit. . . now that god hath appointed a punishment for this of old , and hath spoken against this sinne so much in the new testament , and bidden private christians , cry shame on seducers , and fly them , and yet left the magistrate under a discharge , and inhibition to draw a sword against such : who can beleeve it ? except that inhibition given to the christian magistrate wer written in the testament of our lord. to say the new testament-dispensation is so spirituall that god wil have no remedying of seducing , but by the spirituall armor of the word , is said without ground , when the new testament-dispensation is as spirituall to gaine the sorcerer , the the●fe , the sodomite , the drunkard , the reviler , as the idolater by the spirituall a●mor of the word , act. . . cor. . , , . and by this reason the magistrate may draw the sword against no theife , sodomite , drunkard , sorcerer , contrary to rom. . , , , , , . pet. . . especially since the magistrate is not indifferent towards ill-doers , and well-doers , since hee must punish the one as a nurse-father , praise and reward the other , peter . . gaining of soules is well-doing , matthew . , . and seducing of soules is by the law of nature and nations , the worst of injuries done to men . argument , that which is perpetually morall , and one act of justice at all times and places , must oblige us christians , and the christian magistrate , as well as the jewish rulers : but to punish the seducing prophet is perpetually morall , and an act of justice at all times , and in all places , as the rewarding of such as teach truth , is a commendable act of justice , ergo , the proposition is cleare , in regard the morall law doth therefore oblige us christians , because it is morally perpetuall , and perpetually morall ; and that in all times and places ▪ as to serve god , honour our parents , not to murder , &c. is perpetually morall now , as among jewes , with us , as among the indians and tartarians : but to punish the seducing prophet is such ; . because the heretick is condemned by his owne conscience , tit. . . in believing lies ergo , farre more by his owne conscience , by leading others into that same condemnation with himselfe ; and if he apprehend the vengeance of a god-head , there must be a conscience naturally apprehending such : as we see the conscience of murtherers , and of cain , feare some revenging hand . if therefore the minister of god , the magistrate , inflict this , it must be nothing else but an act of naturall justice , which the naturall conscience doth apprehend . but what acts of justice the conscience naturally feares , must be acts of justice perpetually morall , not respecting one man or nation more than another . . all countries by an instinct , apprehend a god , and conceive their priests and prophets are to be entertained and rewarded , as egypt , gen. . . midian , f●xed , . . exod. . . judg. . . c. . . king. . . the philistims , sam. . . c. . . baal and the zidonians had their priests , king. . , , lycainia , act . . and if their rulers feed their priests , the false prophets and priests that deceive them , and mis-lead them , they must punish : so the king of babylon roasted in a fire two false prophets , jer. . , . and it is cleare , that jeremiah argues not from any judiciall law , when he saith , the prophets that speake lies in the name of the lord , shall die by the sword , c. . v. , . it was by the sword of the chaldeans , ( who had nothing but the law of nature ) that they perished ; for no judiciall law of god taught them , that he ought to die by the sword of the magistrate , who speaks lies in the name of the lord ; whereas the chaldeans knowing that jeremiah had prophecied truth , and was sent of god , they intreated him well , as the lord had fore-told , ier. . . nor can it be said , that the consequence is null , and that that cannot oblige christian magistrates , which hath no better warrant than the corrupt practises of heathens ; for they persecuted the true prophets and apostles that spake in the name of the lord ; as herod beheaded iames , acts . and apprehended peter . nero persecuted paul , and d●mitian confined iohn to the isle pathutos for the word of god. to which i answer , that the argument is not drawn simply from the practice of heathen magistrates , but from the light of nature , that teacheth all magistrates , heathen and christian , to punish publike impostors , false prophets and liers , as most pernitious enemies to the peace of all humane societies . and if the law of nature and nations dictate to all societies , that deceivers , and such as raise false reports and lies upon earthly judges , should be punished ; far more is it a principle of the law of nature , that publike lyers , and such as speake lies in the name of the lord , and deceive and seduce the soules of father and mother , king and ruler , and of all ranks of men in the society , should not be tollerated in the society . and what though emperours and kings have abused the power that god gave them for the truth , to persecute the servants of christ for the truth , it followes not , but they had just power , as the ministers of god , to punish seducing prophets , as well as other ill-doers , by the law of nature and nations . and this i take is holden forth by iob , , , , . who being under no judiciall law , obliging the jewes , but a gentile , and so in this led by the law of nature and nations , maketh idolatry and worshipping of the sunne and moone , to be an iniquity to be punished by the iudge . that this is not an iniquity to be punished by god ( as if heresie be innocency , as libertines say , it must neither be punished by god nor man ) but by the judge on earth is cleare . for . the expression , v. . varies onely in the number from that which is v. . now there iob saith of adultery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ipsum iniquitas iudicum . and ver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam hoc iniquitas iudie is . the english divines do well observe , that adultery is a capitall crime to be punished by the iudge , gen. . . levit. . . deut. . . and they expound ver . . the same way . pagnin . est iniquites iudicanda , iudice di●na , vel iuditiaria . mercerus , exod. . , he shall give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the iudges , isai . . . do , iudgement . shimlerus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judges that cognos●● of causes . deut. . . our enemies being iudges , job . . inquitas dignaque iudicetur & puniatur . it is true , the lxx , expound it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the chalde paraphrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est enim iniquitas maxima . but it is taken for a crime that comes before an earthly judge . so hieronimus . and exod. . . if a man strike a woman with childe , and she live , he shall give according to the sentence of the iudges . hieronimus quantum arbitri iudicaverint . the chalde paraphrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & dabit per sent●ntiam iudicum . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriak , dabit quantum decernent iudices . the samaritan , dabitque ex sententia iudicum . vatablus , job . v. . iniquitas capitali supplicio persequind● , v. . nam & ea iniquitas capitali supplicio digna . junius , iniquitas à iudicibus animadvertenda . piscator , iniquitas iudiciaria . complutentes , iniquitas judicanda . pineda in job . . iniquitas digna iudicio , iudicumque sententiâ severissima & gravissimo supplicio . all agree to this , that idolatry , according to iob , from the law of nature , deserveth canitall punishment to be inflicted by the judge . and pi●eda saith , this agreeth with the law of god. especially , deut. . . & . sanctius gathereth from job . . that adulterers in iobs time were , by the sentence of the judge burnt . now the same expression is , v. . spoken of idolatry . hence is socrates condemned to die for his false religion , as is supposed by the people . maximus condemned the priscillia●s , as hieronimus observes for heresie . nor is it much to be valued , that ier. taylor saith , that maximus was a tyrant , and put to death catholike hereticks . without choyce , it proves punishing of hereticks , as supposed of old to be warranted by law . vrsatus and stacius procured at court , law to death against priscillianists . and the niceue fathers , that arrius should be banished . nor doth spalato cite tertullian , cyprian , lactantius , hi●rome , severus , sulpitius , minutius , hilary , damascen , chrysestome , theophilact , bernard , for any other purpose ( whatever taylor say on the contrary ) but . to prove , that forcing of men to religion , is not to the way of god , which also i teach ; for the preaching of the word ; not the using of the sword , is the meanes of conversion of sinners . that killing is not to be practised on all hereticks . . that the law and the sword , are not to go without convincing of the conscience by the word of god. . that to deliver up godly men to persecuting tyranes , because of some errors , hath more scandall to cause men stumble at truth , than to make truth victorious . . that neither church nor state can judge heart-opinions , nor punish them , but only professed and taught opinions , that are both unnecessary and unsound . . that pastors have not the sword , to compell to religion . . that nations of another religion are not gained to christ by the sword ; not can we make warre against them , because they are idolators , and follow a false religion ; nor was idolatry the ground of the warre that israel raised against the ca●aanitos and other nations . to all which i adde the words of ier. taylor . the best and ablest doctors in christendome have been deceived actually in 〈◊〉 of religion , in that all sorts of christians dissent from the error● of papias , irenaeus , lactantius , iustin martyr , cyprian , firmilian , &c. ergo , by taylors sentence , we are not rest , much upon the fathers , whether they be for or against liberty of conscience . for course to be taken with pagans ( to speake by the way ) all that lactantius , l. . c. . tertulli ad scap●lam , c. . augustine , ser . . de verb. dom . c. . cont . lite ▪ petitian ▪ lib. . c. . we approve , and what famous schoolmen , 〈◊〉 , thomas , bannes , durandus , palud●●● richardus , 〈…〉 , paluda , and that of augustine ▪ s●● . . de verb dom. c. . glandiendum est paganu , ut audiant veritatem , in christianis vero secanda putredo . pagans must be allured , and not compelled by warres to the faith . because the just cause of warre must either be an open breach of nations against the law of nature ; for it must be a finne , of which a multitude may easily be , or are convinced of ; as is cleare in the a●●lekites , and all the nations who invaded israel , josh . . v. , . or then in a visible church , it must be for manifest apostacy from the covenant of god , and 〈◊〉 religion , as the new altar supposed to be erected by the two trib●● and the halfe against the only one altar commanded by god see cavarruvias in regnum paccatum part . sect . . setus in . distin . . . . art . . molina de justitia disp . , and bann●s . g. . art . . saith , that paul the third defined well , that the westerne indians being capable of life eternall , were true lords of their possessions , and could not be justly deprived thereof . to tollerate jewes openly blaspheming christ , or to receive them in the common-wealth , cannot be allowed , or to suffer them to have synagogues , in regard they blaspheme the god we are in covenant with , and doe no lesse deny him , then goliah and senacharib did , . but simply seduced jewes are to bee instructed , for there is a peculiar prophecy touching the jewes , rom. . jer. . , . that they shall bee brought in to know christ , and beleeve in him . argument , that which was a meere judiciall law , and not onely in no force now , as touching any obligation to bodily punishment from the christian magistrate , is now under the gospell , either a sin offensive to humane society or , . no sin , but innocency , as some say , or then . ● thing lndifferent . if it be a sin offensive to humane society , and the people of god , to drive them away from the lord their god , and an abomination that israel should feare to doe , in the dayes of moses and before christ came , as is cleare , deut. . , , , , , , , , . it must be so now : for since it is not a typicall , but a morall sin , it is at all times , and in all places to us , and now , and to them , and then , an abomination . ergo the argument of the holy ghost being perpet●all , that it is destructive to humane society , the lord must provide the same , or as effectuall means , for the remedying thereof . but if the christian magistrate have no place or power to represse such abominations , but isreal may seduce men after false gods , and not feare the stroke of 〈◊〉 sword , then hath the lord left the church to the lust of ●avenous wolves that destroy the flocke , and hath left these wolves to the lords immediate hand of judgement : for rebukes , church-censures are not to be used against them , upon the same ground that the sword should not be drawne against them , by the ground of libertines : for rebukes and church-censures doe . . force the conscience no lesse than the sword . . they beget hypocrites . . are as contrary to the law of meeknesse and gentlenesse of christ and his servants , who used no such way to gaine the samaritans , and other gaine-sayers , as the sword is repugnant to christs meek administration , who did not use either sword , crying , rebukes , or excommunication , against broken reeds , though both these may be used against seducers in great gentlenesse and tendernesse toward their soules , by fathers in state or church . . they are no lesse against liberty of prophecying , beleiving with a reserve to beleeve the contrary , than the sword . for how can we in the name of the lord , rebuke , threaten eterned wrath , deliveto , sathan , seducers , more than the magistrate can use the sword against them , yea , or refute their errors , in the name and authority of christ , or strike with his rod , since wee are not infallibly perswaded more than these we call seducers , for they may upon the same grounds call us seducers , threaten us with eternall wrath , and deliver us to sathan , in the same name and authority that the sound church proceedeth against them ; for neither side had the infallibility of divine authority , in a reflex knowledge , more than others , by the doctrine of libertines . . they are no lesse contrary to growing up in knowledge and new light ; for contrary reasons , and rebukes , and threatnings are as apt to expell new light , and to reduce the seducer to old darknesse , for any certainty of perswasion any of the sides have , for both may see beside their book , and dreame the moone is made of wax , by this way , and instructing of teachers that see but on this , and the yonder side of truth with e●●s of flesh , as they say , is as uneffectuall a remedy against teachers , as the sword . . since the sword and stoning , when used by the jewes , deut. . presupposeth infallibility . what warrant doe our lords of licence of conscience give us , that all the commons , and lads , and girles that lifted a stone against the seducer , had proph●ticall , infallibility : or that every wife , to whom her husband might say , let us go and follow baal and dagon , for sure the zid●nians and philistines are a people taught of god as well as we , was infallible in her knowledge and unerrable , and the husband an erring seducer according to the principles that masters of licence would lead us on : for there must be a response given to all and every one to beleeve this is the seducer , from the light of moses law , else they had no more right to stone the seducer , then the seducer to stone them . for as wee may erre in persecuting true prophets , i hope so did the people kill the prophets , and stone them that were sent , matth. . and chron. . . they mocked and misused the prophets of god , and did as foully erre in persecuting , as now we under the gospell . yet mr. goodwin gives to the jewes an infallibility of an oracle to tell them who was the man to be stoned , as a seducer . but let him answer these queries . did the oracle speak immediately to all the actors in the stoning ? i thinke no : then the oracle spake to the priest only . to pashur ; then the officers had but the word of peshur to put jeremiah in the stockes , and the people had but the priests word for stoning the man. query , were the people infallible in discerning the priest to be a true relater of the mind of god from the oracle ? how beleeved they then some lying priests who persecuted the prophets of god ? query , was the priest infallible in discerning the oracle and relating the mind of god to the people ? how then did they say , he is worthy to dye ? how did caiaphas say , what need we any more witnesse , we have heard himself blaspheme ? were not the priests deut. . ver . . to judge according to the sentence of the law of god delivered to moses ? was this an immediate oracle of infallibility , such as bellarmin , becanus , gretsorus , valentia corn. a lapide ascribe to their appollo at rome ? i thinke mr. goodwin cannot say that . if he doe , i know what to answer to the papists in that . if it was the law and the testimony , as i conceive it was , had not all the people that were to stone the seducing prophet , their way of judging the false prophet ? if they must not follow him after other gods , and if they must be actors in stoning him . and was not this fallible as well as ours under the new testament ? and therefore , because we are not infallible judging in the heart-heretick ; we must not draw the sword against him ; and i say , nor can we draw the sword of the spirit against any such ; for in the using of the sword of the spirit , in teaching , refuting , or arguing against hereticks ; we are not infallible . if this way of peoples judging , and not listening to the suggestions of a false prophet was infallible , how erred they , and slew the true prophets , and stoned them that were sent , matth. . . as well as we may ? and why may not we , notwithstanding of our fallibility and actuall erring , judge and drive away by the sword , devourers of the flock , as well as they ? . if god have left no means under the new testament , but exhorting , to suppresse the seducer , what shall be said of iohn epist . . who forbids to receive a seducer in our house , or bid him god speed . sure this is some externall forcing of the conscience , if we credit libertines ; for rather then some seducer lye in the fields in america in winter , he will say he abhors familianisme , though he hate all the sound in the faith . now is not this a greater externall power , armed against a seducer , then if the holy ghost had said , if a murtherer , a parricide , a sorcerer , a drunkard , come to your house , let him not lye in the fields , lodge him , but give him course cheare , and no bed to lye on , no fire to warme him ? yet so much is not said in expresse words , for the forcing of the conscience in the new testament . againe , for the second member , if to teach what we judge in our conscience to be truth , though most erroneous , be no sinne , but innocency , yea if ( as minus celsus said ) it be a token of a good conscience , and innocent feare of god , as libertines say , we are to judge no mans heart , and that in a matter of salvation , no man will be so devill-like as to go to hell , and leade millions of soules with him , the way being against his conscience . for ier. taylor saith , it is all one here , whether it be a reall truth the seducer holdeth and teacheth , or if he onely apprehend it to be a truth , though it be an untruth ; and he said well according to his way . now , if to teach ( i say ) what we conceive to be truth , though most false , be no sinne , but innocency , then the magistrate ought not onely not to punish it , but reward it ; and to allow stipends and maintenance to all seducers , to teach what errors they judge saving truths . and grant me these three , which cannot be denied but by grosse anabaptists , . rom. . that the magistrate is to reward well doing . . that the workeman is worthy of his wages , tim. . , . matth. . . and that a preaching ministry is necessary under the new testament , cor , . , , . , . rom. . , , . then must it follow of necessity , that the christian magistrate should maintaine and pay stipends to all preachers , whether sound , and orthodox , or heterodox , and seducing ; for if he withdraw maintenance , as a magistrate , or any other way , because he judgeth the preacher to be unsound , and a seducer , he taketh upon himselfe to punish a man for his conscience , when as he hath no infallibility ; and he doth so punish and force the conscience of the innocent pastor and people both . for he is obliged to judge , that both the sound pastor and the seducer follow their conscience ; and whatever the doctrine of either be , orthodox or heterodox , he is to judge that both followeth his innocent conscience , and in so doing , both feareth god , and doth well ; and by his office he is for the praise and reward of well doers : and suppose he judge in his conscience , that the doctrine of the seducer is error and heresie , yet is he to judge it heresie with a reserve , so as it may be to him the next moneth sound doctrine ; and therefore not to judge otherwayes of the seducer , than that he followeth the dictates of his conscience . and so as yet he doth not take on him infallibility to judge , that the seducer teacheth against the light of his conscience , and therefore is not to punish him , but reward him , and pay wages to him , as to a well doer : yea , and whatever ministers teach , since neither they are infallible in teaching the very fundamentals , nor the people that heare infallible in judging , and neither are to beleeve with the perswasion of faith ; and all are to be heard as instructors . for suppose you believe that christ is god consubstantiall with the father , yet are you to heare arrius preach , and to admit a contrary light . if arrius can make the contrary appeare to your minde , and arrius preacheth according to the light of his mind , and there is no reason why you should not be instructed by the seducer ( for you are to try his doctrine ) as well as by the sound teacher , for you have no infallible knowledge who is the seducer , or who is the sound teacher , by the principles of libertines . the third cannot be said , to wit , that it is indifferent to drive away people from the true god ; for it must either be good and praise worthy , or evill , and so punishable , against which we have sufficiently argued . argument what the magistrate is foreprophecied to be under the new testament , that he must discharge with all the power god hath given him , and that perpetually , and not by the tie of a judicial and temporary law , which binds for a time only . but the magistrate is fore-prophefied isai . . . and . . rev. . . to be a nurse-father to the church under the new testament , to keep and guard both tables of the law , and to see that pastors doe their dutie , to minister to the church by his royal power , yea when the fountain shall be opened in davids house , that is under the new testament , he shall thrust through the false prophet that speaketh lies in the name of the lord , zach. . , , , , , . kings as kings must confer some royall service to the church , over which they are nurse-fathers . but all the power that kings have , is essentially co-active , and in order to rewarding or punishing , rom. . , . therefore they must confer coactive service . piscator saith well , that the prince is called the keeper of both tables of the law by our divines , therefore he is to vindicate gods glory in both . he that hath the keeping of two pits , one more horrible and dark , another more mild and heartsome for two malefactors , a theef , and an adulterer , he must not cast the theef in such a dark dungeon as the adulterer : so if the magistrate keep both tables , he must not punish according to his own will , but according to the rule and prescript of god. nor saith the author of the bloody tenet any thing , when he tels us that the magistrate owes to the true religion ; . approbation and reverend esteem . . personall submission to the spirituall government , mat. . cor. . . protection to the subjects whether they be apart or met together . to a false religion he oweth permission , not approbation mat. . . . protection from violence to their persons and estates . answ . all this is very nothing , . approbation and submission to truth is no royall power . isaiah giveth a paternall and fatherly power to the king in church matters , when he saith , he shall be a nurse-father . now all he gives in these two former points , to wit , approbation of , and submission to truth , is no more then any tradesman or son owes to the church : so isaiah makes the king a father ; this author makes him a son subject to the church , which subjection i deny not in another consideration , but that as a nurse-father he should approve the truth , and submit thereunto , as all the members of the church , makes him both a father and a son ; a commander , and a humble submissive obeyer in the same consid●ration , which is most contradictorious and uncongruous , for he must speak of him as a ruler , or else he saith nothing . the third thing which is , protection to the true church is nothing to the purpose ; for that he owes to them as subjects , not as they are serving god in the duties of the first table , for the king by this man can neither command them nor forbid them , by his magisteriall or coactive power to serve god , or not to serve him , in the duties of the first table , and by the true church that the king owes protection to , the author meaneth not the church that is in it self sound and true , but the church that seemeth and appeareth so to the conscience of the magistrate though most erronious . now this is the church of seekers and anabaptists , but suppose the magistrate or commander in war be a familist , a grosse anabaptist ; the author will not say , that he ought to protect the church assembled to worship god , and to excommunicate and deliver to satan such as subvert the faith of many , and say the resurrection is already past , or that he ought to protect an assembly of divines that are for presbyteriall government , and the truth that calvin and our reformers delivered : these are to him antichristian synagogues ; or if he owe them protection , he ought to offer violence with his sword , to anabaptists , such as rose in germany under john becold of leydon , that out of meer principles of religion , killed all that were not of their way , and to displace , imprison , and confine presbiterians . so yet in a defensive way the magistrate must offer violence to the conscience of men , who for meer religious grounds doe labour to scatter and violently to hinder the meetings of the servants of god : for how many of the sectaries of england who are for liberty of conscience have come into churches in england , and stepped up to the pulpit , and hindered the minister the discharge of his conscience to the flock , and offered violence to the meeting of the true church ? now it is not enough to say the minister was but an antichristian service-bookman , and it was no true church whose service such sectaries interrupted ; but giving and not granting it were so , yet are libertines not to offer violence to the conscience of any church true or false , if they be true to their own principles : but this author being an anabaptist and a seeker will say neither warres nor such violence are lawfull , but if so , the magistrate then cannot with the sword protect the true church against the violence of men , who upon meer conscience disturbe their assemblies . . to libertines all churches professing true religion ( as all churches on earth , indians , and mahometanians not excepted , do ) must be true churches , for they are not to judge , but that they follow their conscience , and so the magistrate ow● protection to them , though their conscience be most erroneous , & even for such as they conceive to be true churches , they are not infallibly perswaded they are such , and so the magistrate gives no protection to them as true churches , but only as subjects , which the author tells the magistrate he owes to false churches , & so the king by this is a nurse-father , by his office and by the places isai . . . and . . to bring his glory of protection to the where of rome if they be his subjects as well as to the new jerusalem : but sure the king by these places ows father-nursing and magistratical protection to the true church not to the false , because isai . . . the place is clearly of such a church as the lord can no more forget , then a woman cannot have compassion on the fruit of her wombe , v. , . . such a church as is graven on the palmes of gods hands , v. . . whose ●●sters and destroyers shall be removed , v. . and destroyed , vers . . . which shall be inlarged , by the incomming of the gentiles , whose place shall be too narrow for multitude of sons and daughters begotten by the power of the gospel , though she was a captive removing too and fro , v. , , . . a church that shall lift up a standard to the gentiles , and nations to take in their sons and daughters to fight under christs colours , as being baptized to the same faith , vers . . a church whose spirituall government kings and queens shall obey , licking the dust before them , v. . . a people that wait for the lord , and so shall not be ashamed , v. . now to say that a false church shall have all these glorious priviledges needeth no refutation , and they must be stupid who teach that kings are made nurse-fathers by this text to antichrists kingdom , as if the lord had the beast and his followers written on the palmes of his hands , or that kings being made nurse-fathers to the true church , owe nothing to those that wait on the lord , but the common protection of subjects which they owe to limbes of antichrist , jewes , mahometans , indians , who worship the devil , if these be their subjects is a very pleasant dream and uncredible ; for the place isai . . cryes to him that runs and will read , that kings shall minister something to the true church , which they doe in no sort to the false church , and it is most evident to the judicious reader , that the sucking of the breasts of kings , v. . . and the kissing of the son , psal . . must be more then common protection to subjects that are open enemies to christ and wasters of zion ; yea it must be some protection to the church as the church , and to the laws and ordinances of god , in rewarding the well-doers , and conserving the ordinances , and the correcting of wolves , impostors , lying prophets ; for if we come to master williams his way , that the king owes protection from violence to the persons and estates of false worshippers , to those that serve devils , and because they are subjects , then those texts say no more then be glad indians , popish idolaters , mahometans , for i will make kings your nurse-fathers , and queens your nurse-mothers , and kings●shall minister unto you , and you shall suck the hreasts of kings , and kings shall bring their glory and riches to you . nor need we prove that the place isai . . speaks of the true church , read it and it s proved , v. . arise , shine , for thy light is come , and the glory of the lord is risen upon thee , &c. nor is the matter helped to say , it is a great favour , that the power of the kings who lent their ●orne to the beast , is now lent to the lambe and his followers for their comfort , for then what power bring the kings to the new jerusalem , but royal power ? and what royal power to protect the true church in their persons and estates as they doe the false ? is this the breasts of the milk of kings , and their royall power as nurse-fathers ? and that power which they bring into the new ierusalem ? when it is the same very power they brought into babel , and the same horn they lent to the beast . . the kings lent no royal and paternall power to the true church but what they lent to babel as yet , nor doe they yeeld any royall power to hold up christs throne and maintain his ordinances , or convey the sincere milk of the word , by their politick coactive power to the church , if our adversaries doctrine be received . againe , permission to the false church is proved by matth. . . let the tares grow ●ill harvest . gulielmus parisiensis part . . hact . de legibus p. . vbi ergo impii in consumptionem populi dei , vel diminutionem crescunt , ibi nullatenus ●rescere sinendi sunt , sed eradicandi ; quod si quis dixorit , quia ipsi sunt zizania , possunt esse ●riticum , quia converti possunt ad viam veritatis — sed non hoc● certum , quod autem per ▪ ipses , illi qui triticum sunt , zizania siant , hoc evidenter certum est ▪ hoc enim est ac si diceretur , ut paucis lupis in media gregis existenti●●● , gr●g●mque incessanter lacer antibus , ac devorantibus , parca●●● , quia forte deus , faciet illos , oves & agnos , — & dimitte●das p●●eas faces ardentos in medio silv a lignorum germinantium , ips●●que silv●● inc●ssanter ardentes , quia deus forsitan faciet illas arbores fructiferas , — pauc●s leprosos dimittendos esse in medio sani populi assidue contagio ipsum corrumpentes & inficientes , quia forsitan deus salvabit illos . calvin advers . servetum numb . . si praecise nobiscum agant , ex verborum formula , non tantum prohibeantur magistratus ab usu gladii , sed omnem disciplinam è medio tolli oportet . joan. à ch●kier in paraenesi ad haereticos , c. . parabolam illam non loqui de judicibus . beza de haeret . puniendis , p. . nemo patrum haeretic●s ne quidem judicandos ante extremum diem asserit . . zizaniorum appellatione intelligi arbitror non sols haereticos , sed omnes qui vitae exemplo ecclesiam offendunt , chrysost . hom . . in mat. sinite crescere , dissipate haereticorum conciliabula , ora obstruite , audacian loquendi concidite , sed ne interficite , item ibid. dogmata quidem impia arguite & anathematizate , sed hominibus ipsis parcite . how far is mr. williams bloody tenet against all the power of the ministery , or so much as rebuking hereticks , for he saith c. . p. . thirdly i have proved that the ministers or messengers of the lord jesus ought to let ( the tares or hereticks ) alone , and to let them live in the world , and neither seek by prayer nor prophecie , to pluck them up before the harvest . enthymius and theophylact follow chrysostome , puniendos , non necandes . iacobus acontius stratage . satan l. . p. . constat triticum esse pios , zizania impios — si sinendi sunt crescere , tam impii , quam pii — tolleretur omnis magistratus authoritas omnisque disciplina , & page . inter pontificios jacobus simanca parisiensis episcop ▪ in enchyridio violatae religionis ti . . p. . nu . . parabolam loqui de punitione impiorum , quando est periculum ne simul eradicetur triticum , zizania sunt omnes filii nequam , nullus igitur facinorosus puniendus , absurdum , non loquitur parabola de judicibus . phillippus gamachaeus in . q. . de infidel . q. . sinite crescere , si verum ac reale non imaginarium damnum immineat , debet tum ecclesia , debent tum christiani principes à coactione abstinere . sic suarez tom . de vir theo . dis . . se . . nu . . ( ne forte eradicetis ) sie august . l. . contra parmen ▪ cap. . c. . tannerus tom . . dis . . de fid . q. . du . . n. . ( ne forte ●radicetis ) ratio haec est communis & adequata omnis justae permissionis malorum quando etiam deus eb eandem causam mala permittit , azorius inst . par . . l . c. . per zizania haeretici intelliguntur secundum chrysostimum , augustinum , hieronimum , enthymium , theop●ylactum , sed respondet ex parabolis non semper sumi efficax argumentum , & generaliter per verba , accipi hic pravos mores & falsa dogmata . nor is it altogether to be condemned that gregorius . innocen . . paulus . clemens . command the talmudicall and cabalisticall books containing blasphemies against god to be burnt in the fire , august . ep. . ad vincen. retracteth ingeniously his opinion , that hereticks ought not to be punished , mea primitus sententia , erat , neminem ad unitatem fidei cogendum . theodore srackius in hist . anabap. c. . in notis p. . to the compelling of men to religion against their will , that which some object out of lactantius , that lactantius doth argue against such as being destitute of the word of god and sound reason , would compell by the sword only men ▪ to receive true religion . it is a token the man is scant and ebbe of proofes in scriptures , when he can prove liberty of conscience by no scripture , but one wing and tith of a parable , never expounded by christ , who yet expoundeth all the rest of the parts of the parables , and yet ( as i have said before ) the tares are not expounded by christ to bee heretickes , but ver . . the tares are the children of the wicked one , and ver . . all things that offend and doe iniquity . mr. goodwin denies that heretickes are ill doers , mr. williams saith , they do iniquity but if he would expound and apply all the tithes and joynts of the parable , then mr. williams must tell us what the sleeping of men , v. . and what the springing up of the blade is , and the bringing forth of the fruit is , v. . and how men quarrell with god , because of the prosperity of hereticks , when as scripture extends the prosperitie that stumbles men , to the most wicked , who are fat and rich , psal . . , , , . ier. . . job . , , . and what the bundles are , vers . ▪ since mr williams ( as all libertines and anabaptists are ) is bold with the word to expound tares otherwise then the word of god and our saviour christ doth , who of purpose expoundeth the ●●res to be workers of iniquity , and ill doers , now hereticks to master williams and libertines are no ill doers , but innocent men , men that fear god , such as suffer persecution for conscience , the children of light , of the promise , of the free woman , persecuted by the children of this world , and the sons of the bondwoman , as all their books say ; how doth christ make these hereticks that are named tares , such as grow and flourish till harvest , and then these innocent men that feared god are judged by god offenders in christs kingdome , workers of iniquity , cast into a furnace of fire , where there shall bee wailing and g●ashing of teeth ? to conclude why doth mr williams say the magistrate oweth protection , to the true church apart and met together , and saith not that he owes protection to the false church , the same way apart and met together ? he must secretly insinuate that the magistrate oweth some singular royall protection to the assemblies of anabaptists and seekers and the true church , which he oweth not to the church of wicked men met and assembled for worship . yet when the wicked are assembled in the valley of the sons of hinnon to burn their sons to devils , when they are met in the high places to offer and sacrifice , to the sun and the queen of heaven , and to adore the works of mens hands , even then are these men , subjects under a lawfull prince , and this prince must either in such abominable and bloodie worship , defend their persons and estates from violence , or then . master willams saith amisse . the prince must by his office serve the devil , and countenance , and defend a most wicked and bloodie service , such as son-slaughter and idolatry , and that against his conscience though he judge them a false church . . the prince , if hee withdraw his royall defence , is wanting in his office , and yet it is his conscience to neglect dutie to such . . and must force the consciences of people , in tempting them to de●ist from what they in conscience conceive to be the highest worship and expression of love , fear and reverence to god , in that he refuseth to protect them in man-slaughter , and such service to god , which they dare not venture on without his protection , least men rise up against them and destroy them . mr. williams addeth ib. p. to professe the magistrate must force the church to doe her 〈◊〉 , and yet the magistrate must 〈◊〉 judge what that dutie is , must be to play in spirituall things . answ . that the magistrate should compell godly men to keep peace , and a david ( suppose he were a subject ) not to kill , not to commit adultery under the pain of civill punishment , i suppose is not heresie , and yet i see not how the magistrate is not to judge according to the word of god , what is wilfull murder , and so deserveth death , by the law of god , what is accidentall killing and deserveth no death , but a refuge and maneprize . but the magistrate ( say liberti●es ) should not judge what is heresie , what sound doctrine , why ? because that is to be judged according to the word of god by pastors . but , that is , 〈◊〉 causa pro causa , for the king is to judge what is murther , what not , and all matters belonging to a civill judge , what is morally good and evill , and what is punishable by the sword , what not , by reading on the book of the law when he sitteth on the throne , deut. , , . but this he judgeth in order to civill punishment , and not in order to the gaining of souls , and in so far as concerns his practice , and the same way is he to judge what is heresie , what not , if this be not said , then should we play indeed in spirituall matters . q. but is not the christian ruler then as a ruler , to judge whether arrius ought to be banished , and imprisoned , who denieth the son of god to be consubstantiall with the father ? and so all rulers are to judge of heresies and gospell ▪ truths even indian and puga● magistrates , who are essentially magistrates , as well as christian rulers , for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ans . there is a difference betwixt a ruler , and such a ruler , a christian ruler , or a heathen ruler , a ruler a● a ruler , should judge of all civill businesses , and of truths and falshood in religion , for all nations have some god , and some religion ; but a ruler as a christian ruler onely , not as a ruler ( as the notion of : 〈◊〉 a ruler doth 〈…〉 and the christian ruler ) ought 〈…〉 judge what is gospel truth , or gospel untruth , for then all 〈…〉 pagan , or what not should judge the gospel truthe though they be not obliged to believe in christ , or to know the gospel , which they never heard , rom. . , , . now this is absurd . but onely rulers as christian rulers should judge of gospel-truths ; magistrates should judge , but all magistrates as magistrates , should not judge of all businesses , and of all matters belonging to all countries ; for then an indian magistrate should judge of all the matters of france , england , scotland , which cannot be said , so a magistrate as a magistrate should judge of religion , but not all magistrates of all religions , for heathen magistrates cannot judge , nor ought not to judge whether arrianisme be heresie or not , and whether it be punishable by the sword or not , whether christ mediator hath one will , as the monothelites said , or two as the catholike protestants said , because the heathen magistrate ( as we suppose ) never heard of christ . so we say a judge of france cannot judge , as a judge , of transporting of wooll out of england , or of wax out of scotland : nor can an english judge as a judge , judge of transporting of wines out of france , or of crying down , or up the worth of monies within scotland , only the judges of france can , and ought to judge of the former , and that not as judges simply , but as ●●th judges of france , and only the judges of scotland as they are such , can judge of crying up or down monies in scotland : and upon the same ground , judges as judges are not , nor ought they as judges to determine what gospel truths are praise-worthy , in order to civill rewards , and what gospel heresies are punishable , for of these they are to determine judicially as such judges , as christian judges who are hearers of the gospel . though christianitie adde nothing to the essence of a judge as a judge , yet christianity addeth something to the being and authoritative power of such a judge , a christian , a scottish , an english judge , this remaineth then true of a judge . what a judge doth as a judge , that all judges may do , for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what such a judge doth as such a judge , as christian , as scottish , as english , that all judges may not , nor cannot doe : so a christian husband , father , master , as christian , is to give christian counsels and instructions to his wife , children , servant , but it followes not that all husbands , all fathers , all masters , though heathenish and pagan , though they never head of christ , are to give christian counsells and 〈…〉 to the principles of the gospel , to their wives , sons , servants ; so the christian prince , not as a prince simply , but as a christian prince is to confer his royall authority , in a politick and co-active way to promote the mediatory kingdome of christ , which all judges on earth are not to doe , for these judges only psal . . are to kisse the son , who hear the decree published , thou art my son , psal . . . for a law never pro●●●gated , neither by heart ingraving , neither by minister all publication can oblige no man , as is cleer rom. ● . . rom. , . and . . joh. ● . . matth. . ● , . yet shall it not follow that the christian judge is a sub-mediator under christ , and subordinate as a vice-gerent to the m●diator , for the christian magistrate does not promote christs kingdome , as the minister of christ , or as representing christs person , for the christian magistrate is the minister of god , and the vice-gerent of god ; now god as the soveraign lord hath a co-active power overall , the magistrate , heathen , or christian , is his vicegerent , and the christian ruler may compell with the sword all to serve the son , yet the son as mediator whose kingdome is not of this world , sends not men out to promote his kingdome with the sword , joh. , . mr. williams civill peace is pax civitatis , the peace of the citie , jer. . . pray for the peace of the citie , which peace of the citie or citizens so compacted in a civill way of union , may be intire , unbroken , safe , &c. notwithstanding so many thousands of gods people , the jewes , ●●re there in bondage , and would neither be constrained to the worship of the city of babell , nor restrained from so much of the worship of the true god , as they 〈◊〉 practise , as is plain in shadrach , mosha●● , and abedaego , daniel . in daniel c. . who would rather suffer , then de●ist from true worship , or practice fals● : so the 〈…〉 papists keep the peace of their townes and cities safe and distinct , where there is no spirituall and heavenly peace . answ . all this is to prove that there may be no breach of citie peace , or civill peace , where there are 〈◊〉 of sundry religions . but . the mans should remember , there is a christian externall peace , which 〈◊〉 an 〈◊〉 providence can not be kept , where there be divers religions , and sundry waies of worshipping christ , & we beleeve our saviour intendeth so much , mat. . . thinke not that i am come to send peace 〈◊〉 earth , i came not to send peace , but the sword . v. . for. i am come to set a man at variance against his father , and the daughter against h●r mother . luke . . and ye shall be be●r dyed ●oth by your parents , brethren , kinsfolks , and friends , and some of you they shall cause to be put to death . and what is the quarrell , but divers religions and waies of worship about christ ? so paul exhorteth to christian peace , ephes . . . indeavouring to keep the unity of the spirit in the bond of peace , not because of contrary religions , and many sectaries called the holy partie that are to bee tolerated in meeknesse and mutuall forbearance : but v. . because there is but one lord , one faith , one baptisme , and but one religion whether presbyteriall or independent , and since the apostles and christ in the new-testament so often recommend peace , and never once insinuate forbearance in diversitie of religion , and all the apostles and apostolike church had but one religion , toleration of many religions , not being a part of the new testament liberty where with christ hath made us free , as is the libertie from ceremonies , and righteousness by the law , that the foolish galathians affected , gal. . , , we conclude there is a law against toleration of many religions , not any repealing of that law in the new testament , but divers religions expressely forbidden as contrary to peace , and foretold to fall out as sad judgements , mat. . . mat. , , luke . . , , , . tim. . , , , . tim. . , , . . joh. . affirmanti incumbit probatio , our adversaries are obliged to give us precept , promise , or godly practice , why a morall sin forbidden and severely punished in the old testament , should yet remaine a moral sin in the new testament , and yet not be punishable by men or churches , yea solomous toleration of the idolatrous worship , kings . provoked the lord to anger , yet his wives consciences should not have been compelled to leave off the worshipping of the gods of the moabites , ammonites , by this way , rom. . . let us follow after the thing that makes for peace ( saith paul ) but toleration of many religions is contrary to peace , if one of them be the only true way , the rest are all false waies , the mixture of the two contrary seeds , the seed of the serpent , and the seed of the woman must be against peace ; and paul exhorting to union and christian peace , thinks many religions , many sects and opinions tolerated , cor. . . to be just contrary to peace . now i beseech you brethren by the name of our lord jesus christ , that ye all speak the same thing , and that there be no divisions among you , but that ye be perfectly joyned together in the same minde , and in the same judgement . hence he seriously dehorts from schismes and sects , whereas upon supposition of divers sects , all being godly , we should have some charitable precepts commanding men of divers religions to beare with one another ; but where is that written ? and if they dwell together peaceably , why but they may marry together , achab then in marrying the king of the zidonians daughter , failed not , and he married her wicked religion . clotildis the daughter of clodoveus married almaricus the arrian , king of the wisigots , the maid being educated in the sound faith , but procopius , l. . bell. gothorum said , there was never peace between them . as for mr. williams chaldean , and heathenish or american peace , we leave it to himself ; the peace the people of god was to pray for , jer. . was onely outward prosperity , freedome from the sword of egypt , and from other nations , that the captive church might also partake of that peace . but i hope jeremiah bad not the people of god in judea , under the babylonish captivity , follow an heathenish peace , with toleration of divers religions , or yet a religious peace , or a church peace , that standeth well with many religions , yea they are to denounce wrath against the chaldee religion , jer. . . and would he have christians all keeping such an heathenish unity and peace , as babylonians and americans have , and in the mean time tolerate all religions , christians who have one god , and one faith , and one hope are to follow more then a civill and heathenish peace . it is therefore in vaine for libertines to tell us , that abraham lived long amongst the canaanites , who were contrary to him in religion , gen. . and isaac with them , gen. . and jacob twenty years with laban an idolater , gen. . israel in egypt years , in babylon . israel under the romans with herodians , pharisees . what of all these ? the godly rulers and church , sometimes pilgrims , sometimes servants , sometimes captives , never having the sword nor power of it as magistrates to take order with false teachers , did peaceably dwell with them , ergo , godly magistrates armed with the sword , must now suffer the sheep of christ , to be worried and preyed upon by wolves ? this consequence is nothing , this is à facto adjus , and to argue from the controverted practice of heathen . chap. xxvi . whether punishing of seducing teachers be persecution for conscience . libertines lay downe for a ground , that to punish any for their conscience must be persecution ; anninians call punishing of hereticks persecution : it is proper to carnall men to persecute the children of the promise . he that is sick onely of an errour of the minde , breaks not the law of god : if the magistrate punish him for that , he is a persecuter . so also the anabaptists in bullingers time . mr. williams going after these guides saith , i acknowledge that to molest any person , jew or gentile , for either professing doctrine , or practising worship meerly religious , or spirituall , is to presecute him , and such a person ( what ever his doctrine be , true or false ) suffereth for his conscience ; and beside , a man may be persecuted , because he holdeth or practiseth what he beleeves in conscience to be truth , as daniel , and because he dare not yeeld obedience , to doctrines and worships invented by men , and so the authour of storming of the anti. and of the ancient bounds . answ . the very like the donatists objected ; so cresconius grammaticeus , quisquis christianum persequitur , christi inimicus est , whoever persecutes a christian is an enemy of christ , augus . l. . contra a cresconium c. . answereth , verum dicis , ●● non in illo persequitur , quod christi est inimicum , neque enim dominus in servo , pater in filio , maritus in conjuge cum sine utrique christiani , non debent persequi vitia cbristianae contraria veritati , an vero si non persequuntur , non rei negligentiae merito teneluntur ? it is true , saith he , he is an enemy to christ , who persecuteth a christian , if he doe not persecute in a christian , that , which is enmity to christ , yet are not the master , father , husband , not to persecute in servant , son , and wife ( if they be christians ) sinnes contrary to christian truth , and if they persecute not these sinnes , are they not justly guilty of the negligence of their brethrens soules ? so also augustine distinguisheth a two fold persecution , de unit . eccl. c. & psal . . had these men given us one letter of scripture for their bastard definition of persecution , we should not stumble to heare tongue-persecuters and raylers , and hand-persecuters say so ; but we goe from them to our saviours words , matth. . . blessed are ye , when men shall revile you , and persecute you , and say all manner of evill against you ( not for an erroneous and bloody conscience , as libertines define it ) but falsely for my sake . persecution that the scripture condemnes , is persecution , for righteousnesse ●●d truth , such as the true prophets suffered for the truth , matth. . . for christs names sake , luke . . matth. . . for the word of god , and for the testimony of jesus , rev. . . rev. . . for the testimony of the trutb , rev . . for righteousnesse , matth. . . for the gospel , mark. . . acts . . acts . . gal. . . gal. . . tim. . . mark. . . cor. . . . thess . . . tim . matth. . joh. . . joh. . . rom. . . acts . . cor . gal. . . thess . . . acts . . acts . . c. . . phil. . . and why was jeremiah persecuted ? the three children , daniel , christ , paul , peter , john , james , the martyrs , heb. . not for familisme , antinomianisine , socinianisme , anabaptisme , &c. shew us a word of old or new testament warranting you to call it persecution , to molest any for worship or practice , though most false . mr. williams saith , to malest any for their conscience is persecution , then must jeremiah be a persecuter , for he molested those with rebukes and threatnings , who out of meer conscience , killed their sons and daughters to malech . christ molested pharisees and sadduces , who out of meer conscience defended the traditions of men , false interpretations of the law , denied the resurrection ; yea the lord commanded the judges in his law , not onely to molest , but to stone to death without mercy , those who professed doctrine out of meer conscience , and practice worship upon meerly religious grounds , which tended to drive away people from the true god , and such as blasphemed god , deut. . exo. , . rom. . . . . lev. . , . deut. . . levit. . . but god never commanded in any law persecution , but hated it , and no more commanded it , then his holy laws can be unjust . . asser . there is a persecution with the tongue by words like coals of juniper , psal . . , . and like the arrows of the mighty , like a sharp razour , psal . . . job . . these ten times ye have reproached me , and are not ashamed , v. . why doe ye persecute me as god ? jobs friends never put hand on him , but by arguing him to be an hypocrite , from the mistaken doctrine of providence , as is clere , chap. , , , , , &c. yet they persecuted him , job . . they that mocked jeremiah and in arguing opposed his doctrine , and said , jer. . . where is the word of the lord , persecuted him , v. . let them be confounded that persecute me , jer. . . then said , they , come let us devise devices against jeremiah , for the law shall not perish from the priest , nor counsell from the wise , nor the word of the lord from the prophet : and they had much to say from the word , that the law was with the priests , and the word of the lord with their prophets , as well as with jeremiah , yet they resolve to persecute jeremiah , come and let us smite him with the tongue , and let us not give heed to any of his words . and the scripture tells us of the scourge of the tongue , job . . and the place cited by libertines , gal. . , . where it is said that i●hmael the son of the handmaid , persecuted isaac the son of the promise , it was not by offering any bodily violence to isaac , as we teach the christian magistrate , is to use the sword against seducers ; but as pareus , meyer , calvin , piscator , beza , luther , perkins , and all interpreters do well expound it , ishmael but mocked isaac , and said , the promises made to him were but a mock , and he would have , forsooth , the dignity of the birth-right . calvin saith , the mocking and blaspheming of christ on the crosse , he trusted in god , let him deliver him , psal . . matth. . , . was the most cruell persecution that ever befell him , heb. . . and others had triall of cruell mocking and scorning . optatus complained that the bloud of bishops was shed not by the sword , but by the tongue ; then must elias persecute baals priests , for he mocked them : and what warrant have libertines to say , that all baals priests followed that worship that they were brought up in , against their conscience , for the conscience of hereticks being burnt with an hot iron , tim. . will make them think the killing of the lords apostles is good service to god , and all the sarcasticke mockings and jearings of m. williams goodwin , the authors i cite , and of other libertines against presbyterians , the followers of calvin , the opposers of wilde and atheisticall liberty of conscience ( since they are not in fallible in maintaining toleration of all wayes , turcisme , judaisme , familisme , socinianisme , &c. ) must be persecution of all in the contrary opinion for conscience , and so while they write against persecution , they persecute all contrary arguing and refuting of such , as we conceive doe erre : and all rebuking of them , all syllogisticall collections and inferences , of the absurdities and blasphemies of their doctrine , must be smiting with the tongue and persecution . for that spoken against jeremiah , the law shall not perish from the priest , nor the word of the lord from the prophet ; having so much colour of scripture , as that also , he saved others ; ergo , if he ●e the saviour , he must save himselfe , being of the dye and hew of truth , so near of bloud to it in outward face , and to the consciences of many ; were notwithstanding grievous persecuting of jeremiah and jesus christ , then must m. williams say true , we must not by prayer or prophesie seeke to pluck up the tares till harvest . so all writing , preaching , and refuting of gainsayers , of that which we conceive to be truth , except we be infallible , and prophetically ascertai●ed we are right , and these we refute , wrong , must be persecution and smiting with the tongue . . nor doe libertines charge us more with persecution , then anabaptists did bullinger and our reformers , and the donatists did augustine , and the catholicks upon whom augustine retorted the challenge , for the true church ( saith he ) casts out agar the handmaid , is this persecution ? it is to be observed in this argument . . that none objected this but sectaries ▪ and such as were conscious to themselves of foule tenets , as anabaptists in germany , donatists in africa , papists in q●een elizabeths time ; calvin , beza , protestants never objected this , against the papists , or spanish inquisitors , the old non-conformists never pleaded against the most tyrannicall prelates for liberty of conscience , finde this in all their books . so cartwright , yea amesius though by assed with independency , speaketh against lawlesse liberty . . libertines , anabaptists , donatists , when they get the sword in their hand , of all men most cruelly presse the consciences of others , that are not in every punctilio in their minde . see the authours in the margine to prove this , none such bloudy persecuters for conscience as they . . all these arguments do strongly militate against jezabel and all hereticks , and seducing teachers , for christ hath ordained a spirituall coactive power in the church against wolves and such as say , they are jews and lie , and are the synagogue of sathan , rev. . as well as god hath ordained a civill coactive power in the state , and the one coactive power doth as much hinder christs followers to be a willing people , as the other , and presse the conscience . create hypocrisie . oppose the meeknesse of christ and his ministers . savour of persecution . estrange affections . countenance domineering over conscience as the other . nor doe we professe , coercing of sound and faithfull teachers , but onely seducing hereticks . the arminians tell us , a precept is quickly found , when we would persecute the godly for their conscience , and mr. williams cryeth , search all scriptures , records , &c. no persecuters , not the divell himself , professe to persecute the son of god , jesus as jesus , christ as christ , without a marke or covering ; so said they , had we lived in queen maries dayes , we would not have consented to such persecution . answ . this argues a silly engine , for if it hold good against us , search all scriptures , records , &c. no tyrants , no nero having the sword to punish patricides , matricides , sorceries , adulteries , sodomy , professed that they punished just men as just men , innocent men as innocent men ; what then ? shall it follow magistracy and the use of the sword is unlawfull against any , because tyrants oppresse the innocent , not as innocent , but as seditious , traiterous , cruell , bloudy men ? nor would i have mr. williams , so charitable to the devill as to thinke he will not persecute jesus as jesus . i dare not determine much upon the devills heart-reduplications , but if he be not involved in the sin against the holy ghost , and a burning malice against jesus , because he is the son of god , and the saviour of man , i know not much . however mr. williams hath reason upon his grounds to thinke that none should be persecuted for conscience , because we are all scepticks even in point of salvation and fundamentalls , and not infallibly assured of either heaven or hell , and so he is wor●e then a papist . . no men know ( all men since the prophets and apostles sell asleep , being void of infallibility ) assuredly what he believeth unto salvation , if any should deny there is a god or a providence ( as i feare there be too many practicall and judiciall atheists amongst us ) he ought not by prophecying or arguing to be plucked out of that estate , till harvest , but must with the clemency of christ ; here dears brother atheist , you are a godly pious hereticke , and have no god , but your conscience ; and dare not for feare of your conscience believe , that there is a god , and i dare not rebuke you , but be going on in your divinity ; i have as little infallible assurance there is a god , as you have , there is no god , and neither you nor i are to be punished for our consciences . . mr. williams ought for no religion venture his life to burning quicke , for he cannot dye or cast away his life but upon a conjecture , it may be there is a god , and it may be there is no god ; for how dare he breake the sixt command and hazard his life , for a truth that may be a lye ? so neither should any persecute , but in faith , that he is infallibly sure the man is a reall hereticke , neither should he be persecuted , for he is not infallible in the knowledge that he suffereth for , and so cannot suffer in faith , see for more of this , and the foregoing doctrine . cainbartus contra lypsium ; lincaeus , de libertate christiana , althusius in politicis , and celsus gives us good stuffe , it was commanded kings in the old testament to kill their enemies , but in the new testament we are to love our enemies , and doe good to them that hate us ; for edification , not for killing and destruction is church discipline ordained . ans . what this socinian author bringeth for new precepts of christ in the new testament , different from these of the old , is but wicked socinianisme as you may see in the catechisme of raccovias , socinus , osterodius , smalcius , volkelius , and the arminians , episcopius arminius , who make the loving of our enemies commanded by christ , matth. . . luke . . and by paul rom. . . not to be commanded in the old testament , which argueth their ignorance of the scriptures , prov. . . if thine enemy be hungry give him bread , prov. . . rejoyce not when thine enemies fall , exo. . if thou meet thine enemies oxe or asse going astray , thou shall surely bring it backe to him ; yea david by an old testament spirit , when his enemies were sick , psal . . , was cloathed with sack cloth and fasted , and behaved himselfe as one mourning at his mothers grave ; what david and jer●mial , did prophesie against gods enemies is fulfilled in the new testament , and paul and luke say amen to it , rom. . v. , , . acts . , . and we are to beare the like zeal , yea more against false teachers under the messias kingdome , then they did , zach. , , , , , . joh. . rom. . . rev. . , . the end of church-discipline is edification , the taking away the life of a blasphemer is the good of the society , deut. . . that all israel may heare and feare , and doe so no more , but that the christian magistrates end is spiritual , and the edification of souls , we read it not . the author of ancient bonds having forgotten divinity cryes , god waited for the old world yeers , and when this date of patience is out , i would have gathered you , &c. i sent my prophets early , but where doth the lord charge the prophet , that the magistrate did not force and compell the people ? ans . will this man let us hear logick ? the lord waited on the old world yeers ; and sent his prophets early , i dare say , many hundred yeers ; ergo , the blasphemer and the false prophet contrary to deut. . levit. . must be spared yeeres ? so ergo , wee must exercise much long suffering in the old testament while these lawes were in vigour , ( for then it must bee that the prophets jeremiah and isaiah were never charged that magistrates compelled not consciences , ) toward seducing prophets : why , but god using much long-suffering toward the old world , and israel not a world ( i j●dge ) of innocent and godly hereticks , but of men that corrupted their way , despised the prophets , hardned their faces and hearts , were murtherers , oppressors , grinders of the poor , killed their children to devils ; ergo , the magistrate should extend long-suffering for as many yeers as this man will to these ill-doers , no less then to seducing torchers , should not pastors & rulers extend long-suffering to all sorts of sinners as well as to hereticks ? but where ( answers the prophet ) doth the lord lay it to the charge of prophet or magistrate , that they did not force or compell the people , to repent , to leave their murthering , their oppressing their grinding of the face of the poor ? we teach not that the prophet ought to compell any , nor that the sword is an ordinance of god to convert oppressars , and murtherers , to turn meek and righteous judges , co-action by fire and sword in old or new testament can convert none to christ , the word and the spirit must ever doe the turn : by accident god can change the nature of the rod and fanctifie it to manasses , for to bring him to humiliation and repentance . but were these that christ would have gathered matth. . only false prophets , to whom he extended patience many hundred yeers , even from moses till his owne coming in the flesh ? ergo , we should extend to bloodie murtherers of the lords prophets , the like patience , and not kill them , for then they are past hope of being gained ? now the text means no such thing , but that christ waited long on , and sent his prophets early in the morning , to those that were theeves , isai . . murtherers , adulterers , jer. . that sl●w their children to mole●h ; by this argument the magistrate should not draw his sword against adulterers , murtherers ; and i judge the rulers were called lions and wolves , ezek. . because they extended too much cruel patience to these . but if gods patience be a rule , men must not be cut off , because there is hope of their repentance so long as they live , your own acontius saith by this reason , murtherers and adulterers should not be punished by the magistrate , for there often is more hope of publicans , harlots and murtherers that they may be the elect of god , and gained to repentance , then of self-wise , and judicially blinded pharisees : nor find we any so deserted of god and judicially blinded of god as libertines , read but the book intituled john the baptist , sure a wilderness man void of reason wrote it , the man tells chap. . disclaiming against going to low and wars ; ( which yet anabaptists and this scholler of that sect practise , whether the parliament will or no ) saith , are yee wronged in person , estate , good name , or for christs sake , which is our conscience ? our saviour and his saints have drunke the same cup. hence he citeth to no purpose scriptures but two and fourtie in number , of the persecutions to follow the lords disciples for the gospel , and that it is proper to the world to persecute , and to the saints to be persecuted , and hated for righteousnesse , and that such as are persecuted , and 〈◊〉 ●●sallow all persecuting for matters of religion , as the greatest stumbling block to the propagation of the gospel , must necessarily be the true church and 〈◊〉 of christ , none else having a capacitie ( without gods infinite mercie , and dispensation ) of being ever hewed out and squared as members sutable to such a head : contr●riorum eadem est ratio , since the true church must needs be persecuted , that must needs be a false church which persecutes the true one , for though this false church be persecuted likewise , yet in regard it cannot be both true and false , that persecuted church must needs be the only true one , which doth not persecute others , but that the argument may be compleat and full ( it had much need , for it is weak and unstable as water ) as in the mouth of two witnesses unto this evidence of reason , let me adde a scripture proofe , viz. we brethren ( true christians ) as isaac was , are the children of promise , but as he that was born after the fl●sh , persecuted him that was born after the spirit , 〈◊〉 so it is now gal. . , . yet since it is better , if the will of god be so that we suffer for w●ldoing then for evill doing , pet. howev●r these ishmalites are powerful , prosperous , prevaile against us , and have the world at will for the present , yet let us comfort our-selves that god hath chosen the dispised and poore , rich in faith , &c. we close this chapter with their doom and ours , neverthel●sse what saith the scripture , c●st out the bondwoman , for the son of the bon●woman shall not be heire with the son of the free-woman , so then , we are not children of the bondwoman , but of the free , gal. . , . so of that sort is the heedlesse quaerist to the assembly of divines . if the magistrate as a magistrate have a power from christ to punish such as he is perswaded in his conscience are erroneous and hereticall , or because he differs in religion from the magistrate , then queen mary and her parliament did well in burning the martyrs for differing from her established religion . answ . . the man as an anabaptist citeth , matth. . . . whosoever shall smite thee on the right che●k , turn to him the other . volkelius an arrand socinian cryes down lawes and judges , and all warres under the new testament , and maketh this a new commandement not warranted in the old testament , as if the hating of our enemie , and revenge , were commanded in the old , and forbidden in the new . nay ( s●ith he ) what heavenly ravished and blessed spirit will tell me what these scriptures mean , mat. . . , . as if none were heavenly and blessed spirits that knew the meaning of the scriptures but volkelius , chellius , socinus and other socinians and anabaptis●s . i answer , socinus and volkelius are these blessed spirits that can shew the meaning of these words and tender lettice for your lips . but see your socinian dream , and theirs refuted by poliander and joan. peltius , for christ in the new testament does no where contradict moses law , nor refute moses , but he refuteth the false glosses which scribes and pharisees put on moses law. for . christ never saith , it was said by moses , but i say the contrary . but it was said of old by the unlucky elders and fathers of scribes and pharisees , which these wretched doctors and their sons said , eye for eye , and thou shall not kill , and thou shall not commit adultery . as is cleare : . because loving of our enemy was forbidden by moses , and in the old testament , as in the new , as i proved before , revenge is forbidden , prov. . . deut. . . shedding of bloud is forbidden , gen. . . as well as by our saviour , matth. . . . because christ saith , matth. . . i say unto you , except your righteousnesse exceed the righteousnesse of the scribes and pharisees ( he saith not , except it exceed the righteousnesse of the law of god commanded by moses in the old testament ) yee shall not enter into the kingdome of heaven . and as christ condemneth unjust anger , so is it condemned a● murther , and accursed in the old testament , gen. . chro. . . daniel . . prov. . . gen. . . est . . . prov. . . prov. . . c. . . eccles . . . esa . . . amos . . sam. . . sam. . . prov. . . c. . . c. . . c. . . and forbidden in the sixt commandement , before christ had that sermon , matth. . and the forbidding of rash and sinfull anger , is no new commandement , but more frequently condemned in the old testament , then in the new. and the like may be proved of heartlusting , prov. . . lust not after her beauty in thine heart , gen. . . job . . jer. . . sam. . . job . , . job . . all which places , and many others in the old testament condemne lusting after a woman in the heart , no lesse then christ condemns it . . christ refuteth socinians and anabaptists , matth. . . think not i am come to destroy the law , &c. . for verily i say unto you , till heaven and earth passe one jot , or one title shall in no wise passe from the law , till all he fulfilled . but if christ oppose his new precepts to the law of moses as velkelius saith , he must utterly destroy the law of moses , and substitute a more perfect law in the place thereof . but libertines , as joh. baptist here , would have heresie forbidden in the old testament , and punishing of false prophesying commanded there . but heresie must be innocency , and righteousnesse in the new testament , and to be punished for false teaching in the old was to suffer for ill-doing ; but now in the new ( saith baptist ) to be punished for false prophesying is to suffer for well-doing , and he citeth pet. . . as if it were the will of god , that sectaries suffer for well-doing : that is , for familisme , socinianisme , antmomianisme , popery , idolatry , butchering of children to god , as some anabaptist parents have done , and for preaching doctrine that eateth as a gangrene , tim. for blaspheming and denying the resurrection of the dead , as hymeneus did ; for he that suffereth for all these , out of meer conscience , suffereth for well-doing , as peter saith , if we beleeve joh. baptist . . but how shall mr. baptist prove christ foretelling the apostles should be persecuted for the preaching of the truth of god and the gospel , that these apostles , and the anabaptists that now are , must looke in like manner to be persecuted for the gospel ; that is , for familisme , socinianisme , all the new blasphemies now on foot in england ; are all these blasphemies the gospel ? and whosoever suffer for monstrous heresies , must they suffer as the apostles did ? and must they lay claim to all the comforts that our saviour hath bequeathed in his testament , to his disciples who were to suffer for christs sake , and for righteousnesse , then surely an erronious and a blaspheming conscience must be righteousnesse ; and to suffer for blasphemy and satan , must be to suffer for righteousnesse and for christs sake , for these libertines say the assembly of divines teach blasphemies , popery , murthering of saints for conscience . so baptist , so necessity of toleration , so ancient bounds . . if such as are persecuted , and disclaime totally persecution for conscience , be the onely true church , and none but they , then these papists in england in the reign of queen elizabeth who were onely persecuted ( in your sense of the word persecution ) and wrote , and petitioned against persecution , and totally disclaimed it , are the onely true church . the like i may say of the arrians in the emperours times , against whom , most severe laws and edicts were made , which to m. baptist was direfull persecution , and yet they totally disclaimed persecution for conscience , and pleaded for toleration . so say i of the arminians in holland , who alwayes plead for liberty of prophesying , and of anabaptists , and all the sectaries in germany , when they first arose , of the familists and most rigid anabaptists in new england , and of all the vilest sects , anabaptists , antiscripturists , socinians , familists , &c. in old england . yea , we may suppose all papists , iewes , and the most abominable sects , living where there are strict lawes for the onely one true religion , to hold the opinion of totall disclaiming persecution for conscience ( for sure they are most capable of this opinion ) hence it shall follow that all these wretched hereticks shall be the only true church and body of christ . . this monopolizeth the nature and name of the true church to onely sectaries that professe they are ready to suffer for their conscience , and doe totally disclaime persecution , that is , for liberty of conscience : so this opinion shall be the only essential , not and constituent form of the true church , and shall exclude the sound faith of all fundamentalls , and the doctrine of the law and gospell . the vilest hereticks living , holding this one article of baptists faith , shall be the onely true church ; and this opinion shall unite men and societies formally to christ their head , and yet it is no matter of faith ; except libertines say , none are capable of faith and salvation , but such as hold this opinion . hence it must follow all these named calvinists , all the reformed churches , all the churches and saints in new england , all the ancient brownists , the old non-conformists , who all disclaimed toleration and licence of conscience , must not onely not be the true church , but the malignant church of such as professe that which they cal persecution ; yea and since they detest and abhor liberty of conscience as atheisticall . all these saints must be uncapable of saving faith , and necessarily damned , because being professed persecutors , and tot●●ly disclaiming toleration , they are in the judgement of this baptist , such as have no capacity ( without gods infinit● mercy and dispensation , converting them to such libertinisme ) to be hewne out and squared to such a head as christ , for contrariorum eudem est ratio . . forme an argument , mr. baptist , from your two scriptures . if to persecute for conscience be essentiall to such as are borne of the flesh , and to be persecuted for conscience be essentiall to such as are born after the spirit , then to be thus persecuted , and to disclaim totally persecution for conscience is an essentiall note of the true church . this proposition can never be proved in your sense , for to be persecuted for conscience ; that is , for a well informed conscience which is sound in the faith of articles of saving knowledge is indeed such an essentiall note , and so we yeeld all , but it is nothing for toleration , but much against it , but to be persecuted for conscience , though erroneous and holding judaisme , turcisme , arrianisme , papisme , familisme , &c. to be the true and saving way ( which is the sense of baptist ) is no wise a note of such a● are born after the spirit ; not doth any place of scripture by the thirteenth consequence prove the same ; for isaac was not persecuted by ishmael for his erroneous conscience . the text sayes no such thing , except baptist make isaac an heretick , and a false prophet : if ishmael persecuted isaac for his conscience ( which yet baptist cannot prove from scripture ) sure it was not for the hereticall conscience of isaac ; nor will it help baptist to say in the minde and conception of ishm●●l , isaac was an heretick . answ . how is that proved ? the text sayes no such thing . . we teach no such thing as that men should be punished by the magistrate , not because they are , but because they seem only to ●e heretickes , or because isaacs and saints are hereticks in our mind and conception , but because they are so indeed ; as the magistrate punisheth not justly a murtherer , because he seems in the minde and conception of the magistrate to be a murtherer , but because he is a murtherer , and is proved by faithfull witnesses to be a murtherer ; so is the heretick proved to be a heretick by the magistrate , and so convicted , that he is self-condemned ; for we never make the magistrates thoughts and his conception to be the rule of punishing an heretick , even as we are not to avoid an heretick after admonition , because he is an heretick in our conception onely , for our conception must not be the rule or formall ground of casting out any man from our society , and avoiding of him ; but we avoid him because he is an heretick in himself : nor exhorts peter any man to suffer for well-doing ; that is , for his conscience , or for his erroneous and hereticall conscience , that is but an abusing of the word of god ; for he speaks not of suffering directly for onely religion true or false , though he exclude it not , but saith , pet. . . but let none of you suffer as a murtherer , as a theefe , as an ill-doer ; and in so saying , he means that no man should ( as elimas ) suffer blindnesse , for perverting the faith of sergius paulus , and i beleeve , it will be a peece of labour for libertines to prove that such opposers of the gospel as elimas and hymeneus , who suffered as ill-doers , did yet know in their conscience the gospel to be the onely saving truth and way of god , and that against the warning of an illuminated conscience , elimas perverted the right wayes of god. however to suffer here as a well , doer by baptists way , is to suffer for an hereticall conscience defending and teaching lies in the name of the lord ▪ if so , such a well-doer if blasphemously unsound , is to be thrust through , and stabbed , as an impostor , by the lords mouth , zach. . lastly , baptist is so charitable of all saints that are not for liberty of conscience , as that he makes it their doom to be cast out as ishmael , and to have no share in christ , or in the gospel . but , baptist , if you judge us , and be not infallible , you take the lords throne upon you , and you judge us before our day , which is to you a strong argument against liberty of conscience , c. . pag. . know ye we are selfe-condemned ? and saw you gods secret book , and saw our names dashed out of the book of life , and that we are inrolled with ishmalites ? take the beam out of your own eye . chap. xxvii . whether our darknesse and incapacity to beleeve and professe , together with the darknesse and obscurity of scripture be a sufficient ground for toleration . as mr. john goodwin the lord pardon his perverting of soules ) led the way from arminian principles , who teach with socinians , that to know is not in our power , which he and they borrowed from aristotle , but wickedly understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and arminians taught that god by an irresistible power , works illumination in the minde . so opinions not being in our power , the magistrate can have no power over men to coerce them from spreading of heresie . hence baptist , the bounder , the stormer , and other libertines , m. goodwin speaks for . that which is not in our power to doe , or not doe , and is wrought in us by supernaturall grace , and by god onely , we are not punishable by the magistrates sword , but to beleeve , to repent , to be sound in the faith , is wrought in us by supernaturall grace , and by god onely . baptist heaps together but eighteen scriptures , produced against pelagians , papists , arminians , and his brethren socinians , and old anabaptists , that no man can come to the son except the father draw him ; the naturall man understands not the things of god , &c. and i am sure he is ignorant of the conclusion ; for we professe the sword is to be drawn against no man , because he repenteth not , or beleeveth not , &c. hence baptist spitting out with other antinomians his venome against us , though no matter ( excepting the sin of it ) if he wronged not christ and his truth . for when a weak christian ( a disciple of servetus , socinus an apostate denying the lord jesus to have come in the flesh , and all the scriptures to be the word of god ) tyred of longer imprisonment and death , shall say , you say well , but how shall i prevaile with my selfe to beleeve what you say ? thus reply these miserable comforters . yeeld obedience to what is taught you , meditate on it often , desire to beleeve it , and god in time will bring you to beleeve it . then poore popery , why art thou evill spoken of ? and this is a lie ; why ? it is the spirit that teacheth us to pray , abba father . this is merit and supererogations ground-stone . answ . . what if a man void of the spirit cannot pray ; ergo , we should not advise him to pray ? is it popery to advise him so to doe ; or to pray when he wants the spirit ? sure peter taught no popery to simon magus , a man as void of the spirit as any socinian or familist , a man in the gall of bitternesse , and in the bond of iniquity , act. . . repent therefore of this thy wickednesse ( i conceive this is yeeld obedience to what is taught you , and meditate on it , and your evill wayes , and change your minde ) and pray god ( though thou hast no spirit of adoption more then a familist , who makes you beleeve hony words , or the very spirit given to his anointed ones , such as they onely ) if perhaps the thoughts of thine heart , may be forgiven thee ; and whom does the lord command , ezek. . that they would make a new heart ? i conceive such as were as unable to doe it , as to make one haire white or blacke , as the bounder saith , and this is our advice , not because we thinke they can do it without the spirit of christ , more than those that move the question , act. . . what shall we doe to be saved ? act. . . act. . . but if unconverted they may be humbled and convinced , that they are in a lost condition . and , i confesse , if antinomians will advise them to beleeve , and pray , though they have not the spirit , and to pray as they can , and beleeve as they can , and without any preparative work of the law , or sense or knowledge of sin , or sicknesse for christ , immediately and forth with , beleeve christ dyed for thee obstinate socinian , and wrote thy name in the booke of life , and beleeve thy election to life , baptist is a miserab●e comforter , and how he censureth this ; its gods absolute will and pleasure you should beleeve , and that you must necessarily beleeve upon perill of damnation● which he saith is our catechisme . i understand not , except he shew us a conditionall commandement to beleeve the gospell , and a conditionall election and reprobation , suspending gods decrees on what we are foreseen to doe , and except he deny the threatnings in the gospel which shall finde out an unbeleever , joh. . . . if the man be a weak christian or a weak beleever , when the advice of yeelding obedience , praying , desiring to beleeve is given him , appearingly he would have weak antinomians and all anointed ones loosed from all precepts , rule of obedience , and have them under no rule but the immediate impulsion of the spirit , which if it be his mind , he should have set it down , and must prove a miserable comforter in so teaching . . but are we in all these scriptures that hold forth our impotencie to beleeve , to thinke a good thought , to doe the works of righteousness , mercie , truth , chastitie , sobrietie , prescribed in the second table unable only to conceive sound opinions of god and eschew hereticall wayes , and false religions ? are we not also unable to abstain from murther , adulterie , &c. without the supernatural grace of god ? yea all these places shall prove that the ministerie of men , pastors and teachers of the word , are as unlawfull means of converting soules as the magistrates sword to beare down heresi●● o ( say they ) preaching is an ordinance of christ , and a spiritual means ordained to convert soules , the sword is nothing but a carnall humane device ! i answer it is an humane device of converting souls to shed the blood of their bodie , but it is to beg the question and not to prove it , to call it a humane device to punish ill doers , and false teachers who pervert the souls of many . . i speak to the argument , the only preaching of the word , it alone without the spirit , can no more make an hair white or black , or draw us to the son , or work repentance in sin●●rs , then the sword of the magistrate can work repentance : what can man doe ( saith the bounder ) is it not god that must give repentance to the acknowledgement of the truth ? so say i , what can preaching of man or angel doe without god , is it not god and god only who can open the heart ? therefore this is no argument against the use of the sword against false teachers , because it hath no strength against soule obstinacie to work repentance , for neither hath preaching ; but the sword hath strength and more strength against the outward man , the tongue , the pen , the profession of seducing preachers to coerce it , and to guard the flock from grievous wolves , ( for these being test●●ined , the flock is in no more danger from the conscience of the heretick , then peaceable men are in danger of the bloodie mans thoughts , hatred , heart-malice , if the magistrate tie his hands from murther and violence by the sword of god which hee beareth , rom. . ) it hath ( i say ) more force in its way , then the preaching of the word hath , in regard hereticks , men of corrupt minds , fear● men , and the sword of the magistrate , more then god ; and the threatnings of the word ; as murtherers and adulterers abstain from disturbing the peace of humane societie , more for fear of the laws of men , then for god. i grant the excessive fear is from the corruption of nature , for oderunt peccare mali formidine poenae , yet this argues that the sword is ordained of god to order the outward man in a peaceable way , both in state and church ; for lay down this ground which libertines do ; that god hath appointed no law nor rule to men of corrupt minds , to those that subvert whole houses , but their own erroneous consciences , grievous wolves may doe in the flock to waste , destroy , and pervert the flock as they please . but they are ( say libertines ) no wolves , but the lambs of christ , the anointed ones , whom presbyterians so call , and the presbiterians are the wolves , who so domineer over the consciences . i answer , this is a manifest perverting of the state of the question , and to leap from the proposition to the assumption ; for we dispute only upon the supposition , that there be wolves and seducers in a christian societie ( but who they be , presbyterian , or others , is another question ) whether or not the christian magistrate should for his part leave them to themselves , and suffer them to preach , print what blasphemies they list , and their erroneous conscience dictates to them for truths . but neither the christian magistrate not being infallible , nay nor any church on earth can judge who is the heretick , who the saint , and therefore should take on him to judge none at all to be hereticks , but should suffer tares and wheat to grow till harvest , for fear he pluck up the wheat in lieu of tares , and persecute saints under colour of justice . hence i argue in the contrary demonstratively , that liberty of conscience is unlawfull , and not of god. whatever way layeth down a principle most false and contrary to the word of god , is not of god , but must be unlawfull , but the pretended liberty of conscience is such , ergo , &c. the proposition needs no probation , that must be false that by strong consequence follows from a false principle . i prove the assumption , the prime and first principle of libertie of conscience now under the new testament is , that hereticks and seducing teachers are therefore unpunishable by the sword , because they are unknowable : the formall and that which constituteth an heretick an heretick , is in the heart , to wit , heart-contumacie , legible and obvious only to him that knows all , say the belgicks , arminians , and therefore they can neither be judged nor punished ; observe by the way , the church of thyatira must be then unjustly rebuked for suffering jezabel to seduce , and this exempteth all false teachers from church-censures , yea from rebukes , for who dares rebuke men for f●●s knowable to the almightie only who knows the heart ? . we are expressely commanded ( say libertines ) to suffer the tares , that is , hereticks to grow till harvest , because we cannot know tares from wheat , and we run the hazard ( saith iohn goodwin ) of fighting against god , and fighting against saints , and god in them ( saith saltmarsh ) when we punish hereticks . . we have not that infallible spirit , and those prophets who cannot erre , and can infallibly tel us who is the heretick , who not . . there is a great variety , and such contrarietie of judging ( say they ) what is heresie , what not , that what is heresie to one , is saving truth to another , who is as worthy to be beleeved as he ; ergo , we are all in the mist , and in a sea of uncertainties in judging who is the heretick , who the saint . . heresie is innocencie ; ergo , there is no such fault reproveable or punishable in the world , say they . but this principle that the seducer is not knowable in the new testament , is most false and contrary to scripture . . he whom the holy ghost bids as try , and not beleeve , till we try , he is knowable , but every teacher true or false , the holy ghost bids us try , thes . . . joh. . . and for this are the bercans commended , because they tryed paul and his doctrine by the scriptures , acts . . ergo , if paul had been an heretick and a false teacher , he might have been found out . . such an one as the lord forewarns us to beware of ▪ and avoid , such an one is knowable . but the lord bids us beware of false prophets and seducers , and bids us avoid them and beleeve them not , matth. . . remore of false prophets , marth . . . if any man say to you , loe here is christ , or loe there , beleeve it not : why if he teach me where christ is , if i heare not him , i refuse to hear christ , matth. . , . ergo the false christ is knowable , tit. . . an hereticke avoid , &c. when solomon saith , make not friendship with an angry man , is not the formality of anger in the heart ? if any should reply to solomon , god onely knows who is the angry man , who is the patient and meek man , therefore we will make friendship withall men , or with no man. should any say , there is no such 〈◊〉 knowable , should he not contradict the holy ghost ? so must we say , there is not such a man knowable to a mortall man as a false prophet , or an heretick ; and therefore paul doth but mocke the philippians , who were not infallible , when he writeth to them thus , beware of dogs ; and john when he saith , if any man bring not this doctrine , receive him not into your house . might not libertines say , god commandeth us to run the hazard of incroaching upon gods chaire , for who but he who knows the heart can tell who is the heretick , who not : when the lord rebukes association with theeves , robbers , slanderers , prov. . , . ps . . , holdeth he not forth that the theif , the robber , and the slanderer are knowable ? . these whom the lord rebukes , because they judge not jezabel and deceiving teachers , may know jezabel and deceiving teachers ; but the lord rebukes the church of thyatira for this , revel . . . and all other churches in them . . those that faithfull elders are to beware of , and to watch against , are knowable ; but the faithfull elders of ephesus are to watch against the incomming of grievous wolves , act. . , , . . those that the holy ghost doth forewarn the saints of , that they may be rooted in the truth , and armed against them , those are knowable . but christ for●told his people that some would come in his name , and professe so much , who yet come in their owne name . paul foretels of some who shall speake lyes in hypocrisie , and teach doctrines of devills , tim. ● ▪ and peter , pet. . , , . tele of some bringing in privily damnable heresies , doth the lord bid us judge in charity all these tares to be wheat , and their heresies truths , because we are not infallible ? and doth he foretell of such coggers and jugglers , and yet presupposeth none on earth shall be able to know them ? and if any man say familists , socinians , &c. are these men , they runne the hazard of reproaching god , notwithstanding the lord foretold us of them , and set marks upon their brows yeares agoe ? or if any now say there is a false teacher , or an heretick breathing on earth , they must either give themselves out to be infallible , and so must either be grand impostors , or then apostles and prophets living againe . and this same argument from our impotency to beleeve , was as strong in the old testament against the equity of such laws as god made against false prophets , deut. . levit. . for it was as unjust for god to command to put to death men , the frame and imaginations of whose heart , were onely evill from their youth , then , as now , because they beleeved not , and could not repent , and abstaine from prophesying in baal , and speaking lyes in the name of the lord , since hearts were no more naturally able without the grace of god to repent and beleeve under the old testament , then under the new. and upon the same reason they tell us , god must have a willing people , psal . . and obedience compelled by the sword , is no obedience at all , and far lesse is it religions obedience . to which i answer : and did not the lord require a willing people then in the old testament as now ? . did god ever accept of faith and repentance extorted through feare of a direfull sword ? . does the lord accept of compelled and forced abstinence from murther , patricide , adultery ▪ as obedience , because undeniably the sword of the magistrate doth avenge murther , adultery , parricide , rom. . m. williams a carnall weapon , a sword does produce a carnall repentant , a 〈◊〉 , an outside , as uniformity things a 〈◊〉 , what an unregenerate man does is sin , preaching , sin-preaching , breaking of bread , no betterthen the oblation of swines bloud ; ergo , the magistrate must compell men to sin , if he force the conscience by the sword. answ . the sword produceth no repentance at all , for externall repentance is no repentance either in name or thing , the lord commandeth indeed externall repentance , but precepts are not given to the outward man , as to the adequate and proper object of the commandement of god ; the magistrate indeed forbiddeth speaking of blasphemy , and teaching of lyes in the name of the lord ; but he forbiddeth not teaching of lyes , or abstinence from blaspheming in a spirituall , but in a carnall co-active by force of the sword , and externall way , because he cannot punish the spirituall and internall wayes , and manner of externall obedience , and therefore he cannot under paine of bodily censure , command and forbid these wayes of obedience , so the magistrate forbiddeth murther , but god , not the magistrate forbiddeth murther , or commandeth abstinence from killing , out of mercy and love to our neighbour ; for the magistrate cannot punish heart-hatred of our neighbour , or rash anger , but in so far as it comes out to his senses , in striking , maiming , or opprobrious speeches ; and these he can forbid , and censure and punish . so we say the magistrate is but a peece , or a bit of an ordinance ( though both lawfull and necessary , rom. . for our good ) to reform the outside , & to work outward reformation , and when he commandeth the outward man , and saith , sweare not , blaspheme not , speake not lies in the name of the lord , kill not , steale not under the paine of feeling the stroke of the sword : he commands not sinning , for though he forbid onely externall abstinence from sins that troubles the outward man , without any spirituall and internall right way of abstaining , he commands not sin and hypocrisie , perse , and kindly , and properly . . because the magistrate , as the magistrate should , and ought , as the minister of god , give commandements to the outward man , under paine of corporall punishment , not to the soule , or to the inward man. . because that externall obedience , not to kill , not to steale , not to speake lies , is good , lawfull externall obedience , to man , and profitable in the state , for the end that god hath appointed it , which is the peaceable conversing one with another , that same abstinence from killing in an unrenewed man , who abstaineth not from killing for fear of god , and love to his brethren , is a sinfull abstinence , and carnall repentance , by accident , and in relation to the law of god ; but the magistrate neither commandeth abstinence from killing , from an inward spirituall principle , nor forbiddeth he the contrary : he commandeth not abstinence from false doctrine out of the love that the messenger ows to him who purchased the flock with his bloud ; nor forbiddeth he such abstinence , but onely he commandeth abstinence from speaking lies to the people of god. . if we distinguish obedience , there is first a necessary and good , and lawfull obedience . . there is an obedience compleat and intire , and full , and sincere . outward obedience , which the magistrate commandeth , is good and lawfull , and necessary obedience , and is , in the kinde of externall and necessary obedience ( i mean ) necessary for its end , the safety of the society , not hypocriticall , unlawfull or sinfull . in this notion onely , it is commanded by the magistrate , and the omission of it unlawfull , and punishable , by the sword of the deputy , and minister of god ; but if we speake of an obedience compleat , full , and sincere ; which is required from the whole man , in order to the law of god. then the outward obedience that the magistrate demandeth is not compleat , intire , nor sincere , but in relation to the law of god , which requireth intire obedience from the whole man , soule and body , it is not full , not intire , not sincere obedience , but an outside of obedience but in this sense the magistrate doth not demand obedience to the law of god , for he hath to doe with the outward man onely , and as a magistrate hath nothing to doe with , the soule , and conscience : so than , though the magistrate command to preach sound doctrine , forbid to preach lies in the name of the lord , yet he commandeth not hypocrisie and sin ; for this argument may as well prove the magistrate should neither forbid nor punish murther , nor command abstinence from murther to an unrenewed man , for an unrenewed man cannot but abstaine from murther in a sinfull way , and his abstinence from murther in order to the spirituall law of god , is no better then the oblation of swines bloud , and the cutting off of a dogs head to god , esa . . , . as is all externall obedience of either tables of the law , first , or second , without faith , and spirituall inward morall principles , and heart-obedience , and mr. williams cannot answer this argument , but by the principles of anabaptists , familists , and enthysiasts , who say all outward ordinances , ministery , preaching sacraments , yea preachers and magistrates , who command outward obedience to god are unlawfull , now under the new testament . so mr. dell denies all reformation , but heart-reformation . other reformation beside this in the heart , i know none , and gospel-reformation onely mindeth the reformation of the heart ; then away with preaching , laws , the sword , synods . gospel-reformation ( saith he ) is inward , layes hold upon the heart , soule , and inner man , and changes and renewes that , doth not much busie it selfe about outward formes , or externall conformity , but onely mindes the conformity of the heart ; for when the heart is right with god , the outward formes cannot be amisse . christ saith touching the worship of the new testament , god is a spirit , and they that worship him , must worship him in spirit and truth ; he speakes not one word of any outward formes , so that , god in the gospel-reformation aimes at nothing but the heart . so the father of the familists , impure h. nicholas . if i could give all my goods to the poor , &c. if i have not love , it is not any thing to me ; that is , whosoever hath not christ , he is without god , and without righteousnesse in this world , i mean the being like christ , which is conceived through the power of the holy ghost , and not any ceremoniall christ , which one man speaketh to another , or promiseth to another , through his ceremoniall service ; which he , out of his prudency , according to his fleshly minde setteth up : o no , the worke or begetting of god commeth not so ●lenderly to passe as men now at this time teach each other out of their unregenerate spirit ; he meaneth by men now at this time , protestants who conjoyne pauls planting , and the watering of apollos , with the working of the spirit , whereas this impostor taketh him to the latter , and railes against the former , as a ceremoniall and fleshly christ . see more of this in del , theologia germanica , rise and reigne of antinomians , bullinger , calvin , towne , the antino●ian sal●marsh . upon this ground , samuel gortyn , right down , denies all magistracy , learning , books , libraries , lawes , and he hath reason so to do , for magistracy , because it is a carnall ordinance , cannot produce inward and spirituall repentance , therefore magistrates upon the same ground cannot coerce nor punish hereticks , since heresie is a spirituall evill , which cannot be remedied by a sword of steal , for god onely can enlighten the minde . . if therefore this argument be good , neither can the externall preaching of the word be a lawfull ordinance , for god onely gives repentance ; the preaching of the word without the spirit , can but produce a carnall repentance , and the bounder may cry downe all preaching of the word , if he but change the word magistrate , into the word preacher , or ambassadour , for this course of preaching by men , may lay a stumbling ( i speake in his words ) in every mans way , to prophane the things of god , by doing them out of obedience to men , ( that are but earthen vessels ) not to god. if he say , that is by accident , because men , look to men , as men , and not to god , whose word men carry . so say i , mens abstaining from doing violence and murther , which the magistrate forbids , may infer god , hath given no power to the magistrate to forbid murther and adultery ; for men may so prophane the sixt command , and abstaine from murther because the magistrate forbids it , not because god forbids it in the sixt commandement . and the preaching of the word may be art downe errours , so long as a man sound in the faith preacher● but when there ariseth a corrupt teacher , a ●●ara●h , that knew not joseph , errours shall walke on every side , and that not by permission , but by ▪ commandement . now this is the reasonlesse reason of the 〈◊〉 , against the coercive power of magistrates , these men argue ever , from the abused power of a magistrate , and from persecution , to prov● hereticks ought not to be punished , as if punishing of false teachers were persecution , which they can never prove . but to goe on , that cannot be the way of god which necessarily inferreth the darkeness , inevidence , and inextricable difficultie of understanding the scriptures . but such is the way of libertie of conscience ; ergo. the proposition is clear , for if god hath not sufficiently cleared the way to heaven , but left a testament that men may expound to be the pathway to life eternall , and the just contrary a pathway to life eternall , then shall men know certainly no safe way to life eternall , and the scriptures shall not make men inexcusable , contrary to hos . . . and . . psal . . , , , . ezek. . , . luke . , , . joh. . . and . . tim. . , . psal . . . prov. . , , . deut. . , . matth. . , , . . . papists shall be in better case then we , for though they say that the scriptures are darke and obscure , and admit of themselves divers and contrary senses , so that we cannot bottome our faith on them , yet the juridical interpretation of the church is to men a ground of faith , and that is the ground of faith which the church giveth , as the only true sense of scripture . the assumption is clear , because libertines suppose that the sense of scripture can be undeniably known to none : what is to one saint a ground of faith , the just contradicent to another is a ground of faith , and what sense to one saint is an article of saving faith , to another is a damnable heresie ; and both are to be tolerated , neither corrected nor punished , for since neither are infallible , neither can deserve rebukes or rods , nor punishment civill or ecclesiasticall ; because knowing of the word of god in scripture is not in our freewill , but natural , and whatsoever sense the word offers to the understanding true or false , the man cannot be guilty in receiving the false sense , because he is not punishable therefore , as libertines argue ; and what then should hinder but jewes may be saved in their sense of the old testament , who yet deny christ to be come in the flesh ? nor are they to bee rebuked , far lesse to be punished by god or man therefore , because cor. . in reading of the old testament a vaile is over their heart , and if it be injustice in the magistrate to punish men for errors which they cannot eschew ; can the righteous judge of the world punish them therefore ? ergo , in such errors they are innocent and sin not , and if this bee said , what should hinder others to be saved by beleeving the contrary sense of the old testament ? and the like may be said of the new testament ; and so all hereticks and sectaries receiving the scriptures , as pharisees , sadduces , herodians , papists , socinians , &c. shall be saved every man in his own religion , and the sense of this , eschew an heretick , to a saint must be , eschew the company of an heretick ; to another saint it is , adhere to , and converse with the same saint , for he is no heretick but sound in the saith , and it falsely supposed to be an heretick , and the scripture upon this ground hath two contradictorie senses , which being beleeved and practised , must save , and revealeth two contradictorie wills of god , and every man may take scripture as his minde apprehends it ; and whereas the scripture makes it self the judge and determiner of all questions and controversies in religion : this way leaves all questions to every mans conscience , to the conscience of a jew , of a turk , of an american , of a papist , the old testament as expounded by a jew is his conscience , the old and new testament as the popish church expound it , is their rule of faith , and the scripture lifting up christ , and casting down christ , and speaking with a hundred divers and contrary tongues , is every mans obliging rule ; and because there is no man infallible in taking up the right sense of the scripture , if yee controll the jew , or put him off his sense of the old testament , which yeelds him this faith , maries son is a false lying prophet , the apostles and all the martyrs are but cousening impostors , yea domineer over the conscience and force his faith , because yee are not infallible , ye may not condemn the way of any , for yee know not but they be the wheat , and you the t●res , for ought that scripture saith on either side : never man in this life is sure of his faith and salvation from scripture , and since the jew may be wheat , if ye would go to raze his faith , you go to pluck up the wheat before the harvest , and suppose we and all the jewes were converted to the christian faith , and if we conceive pauls prophecie concerning them rom. ● to be fulfilled , they shall be converted , yet . we are not infallible , but live upon our fancies and conjectures , touching the meaning of rom. . say libertines . . suppose the fulness of the gentiles be converted to christ , and we among them , and all the jewes , and that in our daies the earth be filled with the knowledge of the lord , and that all the sons of zion be taught of god , and that the wildernesse blossome as a rose , and the light of the moon be as the light of the sun , and the light of the sun be seven-fold , as the light of seven daies , and that all the glorious prophecies in isaiah , zechariah , and the rest be fulfilled in our daies , yet by the doctrine of libertines , all these are but to us , for any certaintie we have , night fancies and dreames of crazie and feaver-sick heads : for master john goodwin , undeniably the learnedst and most godly man of that way , hath said in a marginall note , of men for piety and learning , i cannot admire enough . the vindicators call the denying of scriptures to be the word of god a damnable heresie , and we have no certainty that the scriptures of the old and new testament which we now have , either the english translation , or the originall of hebrew and greek copies are the word of god. so then holding the scriptures to be the word of god in either of these two senses , or significations of the words ( either translations , or originall ) can with no tolerable pretext or colour be called a foundation of christian religion , unlesse their foundations be made of the credit , learning and authoritie of men . because there is need to wonder , by the way , at this , let the reader observe , that libertines resolve all our faith , and so the certaintie of our salvation on paper and inke ; and mr. john goodwin will allow us no foundation of faith , but such as is made of grammers and characters , and if the scripture be wrong pointed , or the printer drunke , or if the translation slip , then our faith is go●e : whereas the meanes of conveying the things beleeved may be fallible , as writing , printing , translating , speaking , are all fallible meanes of conveying the truth of old and new testament to us , and yet the word of god in that which is delivered to us is infallible , . for let the printer be fallible , . the translation fallible . . the grammer fallible . . the man that readeth the word or publisheth it fallible , yet this hindreth not but the truth it self contained in the written word of god is infallible ; i suppose four men who shall shew to a wife her husband among ten thousands , all four fallible and may mistake , yet when they have brought the husband to the wife , it cannot follow that the wife doth not certainly and as infallibly know her own husband by his tongue , voice , countenance , proportion of body and statute , as one can know another without any danger of mistake : so it comes to the eares of a man born blind , joh. . there is a prophet called iesus the son of marie , who will infallibly and indeclinably restore sight to this blind man , yet the fame and report by which this is carried to the mans notice and knowledge is fallible , all men standing truly , that which the lord reporteth of them , liars , and such as can be deceived , yet it is no consequence that iesus doth restore the man to his sight in a way subject to miscarrying , and declinably , and upon a fallible hazard , so as he may goe as blind from iesus as he came to him : now in the carrying of the doctrine of the prophets and apostles to our knowledge , through printers , translators , grammer , pens , and tongues of men from so many ages , all which are fallible , we are to look to an unerring and undeclinable providence , conveying the testament of christ , which in it self is infallible and begs no truth , no authoritie either from the church as papists dreame , or from grammer , characters , printer , or translator , all these being adventitious , and yesterday accidents to the nature of the word of god , and when mr. goodwin resolves all our faith into a foundation of christian religion ( if i may call it religon ) made of the credit , learning and authority of men , he would have mens learning and authoritie either the word of god , or the essence and nature thereof , which is as good as to include the garments and cloathes of man , in the nature and definition of a man , and build our faith upon a paper foundation , but our faith is not bottomed or resolved upon these fallible meanes . but what arguments have bellarmine , stapleton , gr●●serus , becam●s , 〈◊〉 , valentia , the councel of tr●nt , and other papists to make good that the church of sound catholikes ( who if they could fill their chaire ) are of more authoritie then printers or particular men , translators of the scripture ? for they lead us from the written word as mr. goodwin doth , and say the church giveth authoritie to the word of god , and resolve our faith upon the testimonie of the church ( saith tann●rus ) as the infallible rule of faith , on the authority of the church ( saith bellarmine ) quoad explicationem & quoad nos , in regard of our beleeving on god , not simply revealing , but so and so revealing ( saith stapleton ) by his church &c. so as we know not that god hath revealed his truth , but by , and for the infallible proposal of the church saith gregorius de valentia ) on the authoritie of the first veritie , god revealing himselfe as the principle and first cause of faith ( saith ioan. de lugo ) and malderus ) and on the authoritie of the church as they are men eminent for miracles , as in that which is first beleeved ut in primo creditum , and the only infallible rule of faith , say suarez , aegid , connick , lod. maeratius , and. duvallius , fr. silvius , lod. caspensis ? all which speak fairer for the credit of faith in words , then mr. iohn goodwin , who raiseth our faith no higher then the english grammer , the printer , the learning and authoritie of men . . we beleive that christ is god man , not for the authoritie of men , and so of the rest of the articles of our faith , because christ saith iohn . . ye sent unto iohn , and he bare witness to the truth . v. . but i receive not testimony from men , on which word chrysostome saith . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i need not ( saith our saviour ) the testimonie of men , 〈◊〉 i am god , but because ye give more heed unto iohn , and beleeve him to be most worthy of all of credit , and ye come to him as a prophet , i speak this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will then receive mr goodwins testimonie , who gives us nothing for faith but fluctuation of opinion , and some topick grounds from mens credit , learning and authoritie , that the scripture is the word of god , and turnes all our faith into fancie . . the scripture resolves our faith on , thus saith the lord , the only authoritie that all the prophets alledge , and paul , thes . . . for this cause also thanke we god without ceasing because when yea received the word of god which ye heard of us , ye received it not as the word of man ( made of mens credit and learning ( as mr. goodwin saith ) but ( as it is in truth ) the word of god. . weak , dry , and saplesse should be our faith , all our patience and consolations of the scriptures , rom. . . all our hope on the word of god , ps . , , , , . all our certainty of faith , if it were so as mr. goodwin averreth . but we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of prophesie , surer then that which was heard on the mount for our direction , and the establishing of our faith , pet. . . joh. . . search the scriptures , for they bear witnesse of me ; let them be judge between the jews and me , whether i be the son of god or no , for they beare witnesse of me : now if we have no better warrant , that the books of the old and new testament , that we now have , to wit , the originall of hebrew and greek and translations are the word of god , then that which is made of the credit of the authority and learning of men , then must all our comfort of beleeving be grounded upon this mans , and this mans grammar and skill , in hebrew , greek , latine , english , a●d he is not infallible in any of these . and must our lively hope be bottomed on mens credit and learning ? then for any thing we know on the contrary , we have but dreams , opinions , and at best , mans word , for the word of god , and how is the word of prophesie a more sure word ; for these were written and translated prophesies , of which peter speaketh ; mr. goodwin and libertines , who put heaven and christ , and the lively hope of our inheritance , to the conjectures of doubting scepticks could well reply to peter , the word of prophesie cannot be sure ; for we have no certainty that the scriptures of the prophets , of the old and new testament , which we have either hebrew or greek copies of , are the word of god , but undoubtedly christ appealeth to the scriptures as to the onely judge of that controversie , between him and the jewes , whether the son of mary was the eternall son of god , and the saviour of the world , he supposed the written scriptures which came through the hands of fallible printers and translatours , and were copies at the second , if not at the twentieth hand from the first copy of moses and the prophets , and so were written by sinfull men , who might have miswritten and corrupted the scripture , yet to be a judge and a rule of faith , and fit to determine that controversie and all others , and a judge de facto , and actually preserved by a divine hand from errours , mistakes and corruptions , else christ might , in that , appealed to a lying judge , and a corrupt and uncertaine witnesse ; and though there be errours of number , genealogies , &c. of writing in the scripture , as written or printed , yet we hold providence watcheth so over it , that in the body of articles of faith , and necessary truths , we are certaine with the certainty of faith , it is that same very word of god , having the same speciall operations of enlightning the eyes , converting the soule , making wise the simple , as being lively , sharper then a two-edged sword , full of divinity , life , majesty , power , simplicity , wisdome , certainty , &c. which the prophets of old , and the writings of the evangelists , and apostles had . m. goodwins argument makes as much against christ , and the apostles , as against us , for they could never in all their sermons and writings so frequently , bottome and found the faith on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written in the prophets , as david saith , as isaiah saith , and hosea , as daniel saith , as moses and samuel , and all the prophets beare witnesse , if they had had no other certainty , that the writings of the prophets , that came to their hands , was the very word of god , but the credit , learning and authority of men , as mr. goodwin saith , for sure christ and the apostles , and evangel●sts , had not the authentick and first copies of moses and the prophets , but only copies written by men , who might mistake , printers and translators not being then , more then now , immediately inspired prophets , but fallibly men , and obnoxious to failings , mistakes and ignorance of ancient hebraismes , and force of words ; and if ye remove an un●rring providence , who doubts but men might adde a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substract , and so vitiate the fountaine sense ? and omit points , change consonants , which in the hebrew and greek , both might quite alter the sense : nor can any say , christ and the apostles being infallible , could well cite the prophets , without a mistake , though the copies might have been vitiate and corrupt . . because the very citing of these testimonies by christ and his apostles , made them scripture , and so of infallible authority ; but our citing of them , ( since both , printers and translatours are not immediately inspired , and we also might erre ) cannot adopt them into canonicall and authentick scripture , such as was first written by the immediately inspired prophets . i shall answer , that first , this objection presumeth , that christ and the apostles might , and did finde errours , and mis-printings even in written scripture , which might reduce the church in after ages to an invincible ignorance in matters of faith , and yet they gave no notice to the church thereof ; or if there was no errour , de facto , then for so many hundred yeares , yet there are now substantiall errours , and so soule , that it may be , we have no word of god , at all , amongst us , and god hath no church , no beleever on earth , but we must all take the word of printers and translatours , which is meerly the word of man : and what is become of all the martyrs , that suffered by the bloudy woman babel ? they dyed for meer conjectures and opinions , for they had not the first originall copies of moses , and the prophets , yea stephen the first martyr , who according to all our copies act. . addeth five to moses his soules , that went downe to egypt , in that glorious sermon that he hath before his death , when he sealed the truth with his bloud , and dyed gloriously , and said , lord jesus receive my spirit , dyed but upon the faith of mens fallible skill in grammer , printing and writing , for he citeth the writings of moses to his enemies that stoned him , according to the copies that they then had ; who would quickly have controlled him , if he had cited false copies , and stephens owne testimony was contraverted , and therefore except we say , that stephen and christ , and the apostles , cited the testimonies of the prophets as they were then obvious to the eyes and reading of both the people of god , and the enemies , and that not simply , as their owne words which they spake as immediately inspired , but as the testimony of the prophets , according to the then written copies , we must say they spake not ingeniously the truth of god , for it was against truth , candour , ingenuity , to christ and the apostles to say , as it is written in your law , jo. . . and so often it is written , if they would not have the hearers to receive , with certainty of faith . and full assurance free from all doubting , and feare of humaue fallibility , that what they cited as written , was undoubtedly the same very truth of god , and no other , which moses and the prophets spoke and wrote ; and if they would not have them to read , search , and beleeve these same scriptures , and to conceive that they drew arguments in the new testament to prove and confirme their doctrine , from that which was written by moses and the prophets in the old testament , and would not have them to beleeve them , onely because new testament writers immediately inspired , had so said . . if god will have us to try and examine all spirits , all doctrines , by the scriptures written , then are we certainly assured , that the books we now have , of the old and new testament , are the very word of god , though we cannot , by any possibility , have the first and originall authentick copies of moses and the prophets and apostles ; because . god would not bid us try , and then leave us no rule to try withall , but our owne naturall light , which must lead us into darknesse . . the visible church should not be guilty of unbeleefe , if the written word were not among us , or then christ and his apostles speaking to us , as is cleare , joh. . . rom. . , . matth. . , . the assumption is cleare by the commended practise of the bereans , who tryed pauls doctrine , by the scriptures , act. . see rivetus , whitaker , calvin . . by the command of god , thess . . . joh. . . try all things , try the spirits . . john would not call those blessed who read and hear , rev. . . nor would paul recommend reading to timothy , and continuance in the doctrine of the scriptures , and so extoll the necessity and utility of the scripture , and the indwelling of the word of god in us , as he doth , tim. . . tim. , , . col. . . nor could the things written by john c. . . by moses and the prophets , luke . , , . be holden forth as sufficient to bring soules to heaven , and to cause them eschew hell , if it were true , that we have no certainty that the scriptures of the old and new testament are the very word of god , but such as is made of mens credit and learning . . yea and so , what god spake immediately to abraham , moses , and the prophets , could not be infallibly and by certainty of faith to them the word of god ; for if god spake to them in a language intelligible , they had no certainty of faith , that the words that came from god , did signifie thus and thus ; for sure , god , by immediate inspiration , taught them not grammar , and significations of words , and those that read the law written by gods finger on two tables of stone , those who heard moses and the prophets preach in their mother-tongue even the jewes , who read the originall first hebrew copy of moses and the prophets , must have had no warrant , that , that was the word of god , but the authority of father , mother , and nurses , who first taught them their mother-tongue , for sure the prophets were not school-masters to teach them hebrew ; so by this learning there was never since the world was , any certainty of faith , but such conjecturall humane and fallible opinions in all the matters of god , as is resolved ultimately ( saith mr. goodwin ) into mens fallible and topicke authority and skill of grammar , and all divine faith is perished out of the earth : nay there never could be any divine faith on earth , except god by a supernaturall power taught men first grammar , and then to beleeve , for which we have no warrant , so all our faith must bee dreams . and since mr. goodwin acknowledgeth a supernaturall power of the spirit of grace to beleeve ; what else doth this spirit cause us beleeve , but lyes ? or at best phancies resolved into humane credit ? which may be false for any certainty of knowledge that libertines allow us ? yea confident i am ( saith mr. goodwin ) that the wisest and most learned of them , are not able clearly or demonstratively , to informe the magistrate and judge , what blasphamy , and what idolatry it was , which was , by god , sentenced to death under the law. but so mr. goodwin in accusing our darknesse , and in freeing the magistrate of a duty he ow● to god and the church , layeth obscurity on the scripture , as papists doe , though for another end : and i am as confident there was some soro●●y , some wilfull murther , some incest , some plea 〈…〉 and bloud , stroak and stroak , some adultery sentenced by god to be punished by the sword , that mr. jo. goodwin is not able clearly and demonstratively to informe the magistrate of . and by this argument , murther , sorcery , incest , and adultery , ought not to be punished by the sword . can mr. jo. goodwin demonstratively informe us , what be the false prophets , matth. . the grievous wolves , act. . the heretick , tit. . . that we are not to beleeve , but to avoid ? and by this argument we must not beware of them , nor avoid them , since they are unknowable . dr. jer. taylor layeth downe the same ground for tolerating papists , socinians , familists , and all the dreaming prophets on earth , because of the difficulty there is of expounding scripture , and all the means and wayes of comming to the true sense thereof , are fallible . there is variety of reading , various interpunction , a parenthesis , a letter , an acce●● may much alter the sense . answ . may not reading , interpunction , a parenthesis , a letter , an acc●m , alter the sense of all fundamentalls in the decalogue ? of the principles of the gospel ? and turne the scripture in all points ( which mr. doctour restricts to some few darker places , whose senses are off the way to heaven , and lesse necessary ) in a field of problemes , and turne all beleeving into digladiations of wits ? all ou● comforts of the scriptures into the reelings of a wind-mill , and pha●cies of seven moons at once in the firmament ? this is to put our faith and the first fruits of the spirit , and heaven and hell to the presse . but though printers and pens of men may erre , it followeth not that heresies should be tolerated , except we say , that our faith is ultimately resolved upon characters , and the faith of printers . we must say , we have not the cleare and infallible word of god , because the scripture comes to our hand , by fallible means , which is a great inconsequence , for though scribes , trans●atours , grammarians , ●rimers , may all erre , it followeth not that an erring providence of him that hath seven eyes , hath not delivered to the church , the scriptures containing the infallible truth of god. say that baruth might erre in writing the prophesie of jeremiah , it followeth not that the prophesie of jeremiah , which we have , is not the infallible word of god ; if all translatours and printers did their alone watch o●er the church , it were something , and if there were not one with seven eyes to care for the scripture . but for tradition , councells , popes , fathers , they are all fallible means , and so far forth to be beleeved , as they bring scripture with them . dr. taylor tells us of many inculpable causes of errour ; the variety of humane understanding , what is plaine to one , is ●bscure to another . grego●ies and ambroses missall were both laid upon the altar a whole night , to try which of them god would miraculously approve . by the morrow m●●tins , the missall of greg●ry was found t●rne in peeces , and throwne upon the church , and ambroses found open in a posture to be read . the miracle was expounded , that ambroses missall was to be received . dr. taylor saith , that he would expound it , that gregories missall was to be preferred , and to be spread through the world . answ . i have read of no faultlesse causes of errour , nor of any invincible errour in things that we are to beleeve and know by vertue of a divine commandement ; for this is a speciall false principle , that to know god , as he hath revealed himselfe in his word , is not commanded of god in his word . because to this david exhorteth solom●n , and shall solom●n my son know the lord , chron. . . and when the apostle bids as be renewed in the spirits of our mind , ephes . . . rom. . . and growing in knowledge is recommended , pet. . . cor. . . prov. . . and is set downe as a blessing , esa . . . exod. . . prov. . . hos . . . it s sure to know god , and his revealed will in his word must oblige us . the end of the revealed will is to know god , deut. . . . prov. . . . the first command injoyneth all worship internall , and externall , as to know god , hosea . . jer. . . jer. . . kings . . chron. . . and reason , the mind be under the law of god , as will and affections 〈◊〉 . . there is a connexion between the minde and other faculties , or affections , a corrupt minde is often conjoyned with a guilty conscience , and faith and a pure conscience go together , tim. . . tim. . ● . pet. ● . , . keep the one , and you shall the more easily keep the other , make shipwrack of faith , and a good conscience cannot swim safe to land , and the will , and rebellious affections , and lusts have influence upon the actuall and habituall blinding of the minde , in that men walking after their lusts are quickly blinded in their minde , and the judgement depraved , . pet. . . they are willingly ignorant , and so refuse to know god. . turne away their ear from the law , refuse the means of the knowing of god , and dig not for wisdome , as for silver , hate knowledge , prov. . . c. . , , , , . . blinde their owne minds and shut their eyes , esa . . . matth. . , . ezek. . . deut. . , . object . all these places do well prove that to be unwilling to know god is a sinne , but not that the simply minde-ignorance of god is sinne . answ . and why is it sin to be unwilling to know god , which the word commandeth , if not to know god be not sinfull as to be willing not to fear , not to love , not to hope in god , not to obey god , not to love our neighbour is sin , as well as not to fear , not to love god , are sins ? therefore what is truth in it selfe , and revealed to bee truth in the scripture , if it appeare an untruth to another , the cause of that is not inculpable ( as d. taylor saith ) as if the letter of the scripture tendred it selfe darke and un●●plicable to us without our fault . but the wisdome of god ( we beleeve ) in the scripture , is plaine , to those that open their eyes , otherwise heresie should not onely be no sinne , contrary to the word of god , tit. . . tim. . . . tim. . , . tim. . , , , . but an innocent apprehension of apparent truth , as there is no guiltinesse in an eye vitiated with humours mis-apprehending colours that are white ; and seeing them to be red when they are not so . and for that way of trying the two missalls , they are but doting fools , that would chuse either of them ; for the word of god may judge them both to be corrupt and superstitious , and their trying which of the two was best , by a miracle , was a foolish and phantasticall tempting of god , much like chilingsworths decyding of controversies of religion , by lotry , because scripture , reason , councells , fathers , doctors , tradition , are all insufficient , which sure is d●rogatory to the worth and perfection of scripture , which maketh the simple wise , ps . . and must shew the man that erreth , his errour , if he shut not his eyes at light . dr. taylor saith , covetousnesse is often is cause of heresie . thebulis , quia rejectus ab episcopatu ●ierosolymitano , turbare capit ecclesiam , saith egesippus in eusebius , tertullian turned montanist for missing the bishopricke of garthage , after aggrippinus , and so did montanus , for the same discontent , saith nicephorus , novatu● would have been bishop of rome ; donatus of car●●age , arri●s of alexandria , aerius of sebastia ; socrates said asterius did frequent the conventicles of the arrians , nam episcopatum nliquem ambiebat . let the errour be never so great , if it be not against an ar●●cle of the creed , if it be simple , and have no confederation with the personall iniquity of the man , the opinion is as innocent as the person ; though perhaps as false as he is ignorant , and therefore shall burne , though he himselfe escape . the man cannot by humane judgement be counted an heretick , unlesse his opinion be an open recession , from plaine demonstrative authority ( which must needs be notorious , voluntary , vincible , and criminall ) or that there be a palpable serving of an end accidentall and extrinsecall to the opi●ion , but these ends spirituall are hard to be discerned . the opinion of purgatory though false , being neither fundamentally false , nor practically impious , is no heresie . ans . . i am not so uncharitable of tertullian , as dr. taylor , for aerius he maintained no heresie , i hope , episcopacy is no article of faith . . i know no errour in the matters of god speculative , but the lord forbids it in his word . if every thing written be written for our instruction , fundamentall , or non-fundamentall as all the scripture 〈◊〉 , we are under a commandement of god , we ( i say ) who live in the visible church , are to know all , and beleeve all things written , be they fundamentall or no , for god hath written them all for us ; ergo , the ignorance of any thing written is a sin , and a breach of a command , and so 〈…〉 errour , happy are these that know and do . now under doing , i comprehend the faith of the trinity , and the most of articles , touching christ , which do practically concern me , because i sin , if i doe not both know and beleeve them , else they are written as aristotles acroamaticks the ignorance of which in an unlette●ed man ( i suppose ) is no breach of a divine command , and i conceive the ignorance of the stories in the old and new testament , of pauls leaving his cloak at troas is a sin , in all within the visible church , for that the holy ghost hath written these not for the instruction of one ; but of all who heare or may heare of them , within the visible church . . no error , except of the article of the creed is arraigned as heresie by the doctor , but he meaneth by error ignorance and mis-beleif both ; for i hope the doctors charitis will not send all to hell , many godlie there may be who have much ignorance of god , who know not , or are simply ignorant of some of the twelve articles of the creed , and of some of the ten commandements , if therefore error here doth include not beleeving , as heresie must necessarily doe , the pertinacious mis-beleeving and denying of many stories in the bible , as of the deluge , dividing of the red sea , preserving of ionah alive in the whales belly , raising of lazarus , ( if obstinacie be added ) must be no lesse heresie and an open belying of the god of truth , then the denying of an article of the creed , for the authoritie of god who commands us to know the one as well as the other , is in both despised , when we are ignorant of either . . it is to beg the question , to say that any error in the matters written to us in our lords testament , which so much concerneth both our knowledge and practise , can be simple errors and have no confederation with personall iniquity , for it is as much as if not to read our husbands love-letter from end to end , or to cause to read it , if it comes to the wives hard , were not our sin against our husband christ , whereas to be ignorant of any thing in it , and mis-beleeve , it is sinfull ignorance , and naturall blindness , so the doctor makes sin so innocent as to have no consideration with sin . . to say the opinion shall burne though himself ●●cape , is to expound the place cor. . , , , . most corruptly in a n●w glosse of the doctors own , as if hay and stubb●● that is , vaine and unprofitable opinions , that are builded upon the foundation christ , were not sinful opinions in the matters of god , when as they are hay and stubble to be b●ent . . because they are against a commandment , that every man is to take heed , how , or what he is to build on the foundation , v. . but he that builds hay and stubble obeyes not that commandement , but let every one take heed how hee buildeth thereupon . . building hay and stubble , that is , vain and fruitless opinions upon the foundation , is privatively opposed to building of gold , silver , and precious stones , vers . . but that is a work of faith , and such a work as shall abide , and have a reward , v. . . the work that shall be brought to judgement , and made manifest so , as it shall be burnt with fire , and shall be judged to bee a fruitlesse work , must be sin . but the building of 〈◊〉 and stubble upon the 〈◊〉 christ is such a work , v. , , . and that the man himself shall be saved , because that by faith he is builded upon the foundation christ , but the work burnt with fire , will no more prove that the building of hay is not sin , then that peters j●daizing , and davids adul●●ry and murther were not fins , because peter and david are saved , for the apostle there compares the apostles to builders , ( as before he compared them to 〈◊〉 , v. , , . ) and the preaching of doctrine to a building , and he makes christ the foundation of the building , and two sorts of super-structures ; good doctrine , and that is gold and silver , and vain and unedifying toyes added to the doctrine of christ , 〈◊〉 hay and stubble ; now he makes the judgement that trieth all doctrine to be fire , ( whether it be the last judgement , or fierie afflictions , it is no great matter ) our good doctrine will bide the tryall of the fire and not be consumed , and the man rewarded for his so building , and bad doctrine will be burns , and not abide the lords fire when it is tryed , for false doctrine will vanish in the day of tryall , and yeeld the sower of such doctrine no comfort , yet he himself keeping the foundation christ shall be saved , but he shall be ●eded and 〈◊〉 afflicted for his fruitlesse building , so the day seems to be the day of tryal and fiery persecution coming on all the preachers of the gospel , to try the● and their doctrine , as rev. . . the place smels nothing of p●●gato●ie fire , and the most judicious interpreters , even es●ins 〈◊〉 papist , ●●pounds i● well of the lords trying of the sons of levi , mal. . . i will not say amen to dr. taylor , that to count a man an heretick , his opinion must be a plaine upon recession from demonstrative authority , which must needs be voluntary vincible , and criminall , for the sadduces were wilfull , obstinate hereticks in denying the resurrection of the dead , a principall article of faith ; yet it is not clear that their opinion was an open recession from : demonstrative authority . the doctor will not call christs arg●ing : god is the god of dead abraham . ergo , the dead must live againe , matth. . demonstrative . we may have as much naturall blindnesse , as we can hardly see the truth of christs ascention to heaven , and comming againe to judge the quicke and dead , by demonstrative authority from scripture , yet those in the visible church , denying these articles of faith , are hereticks , though there may be degrees of voluntarinesse and obstinacy in hereticks . . that there must be vinciblenesse in all heresie is anobiguous , in the doctors sense , for by vinciblenesse , i take , he means , such vinciblenesse whereby none , by their owne industry and strength of freewill may , if they be not wanting to that grace which is denyed to none , ( as arminians say ) attaine to the light of such consequences , as hereticks wilfully deny . if this be his meaning , he is a friend to pelagius . . if he take vincible , as opposed to invincible ignorance , he popishly then saith , that the scripture offereth to us many things whereof we may be invincibly ignorant . now invincible ignorance , protestants acknowledge onely , in matters of fact , or of gospel-truths never so much as in the letter revealed , as heathens may be invincibly ignorant of christ , and their ignorance not be sinfull , as joh. . . and jacob was invincibly ignorant , in lying with leah , instead of rachel . there can be no such vinciblenesse , or invinciblenesse , in an heretick that hears the gospel , for who ever heare the gospel , and yet remaine ignorant , their ignorance is not invincible , nulla est invincibilis ignorantia juris . . the opinion of purgatory , though it were no heresie ( as the doctor saith , and bringeth no argument to prove it ) yet is not simply , a finlesse errour in such as know , or ought to know ( since the scripture is before their eyes ) that . there is no word of god to warrant it . . since the word , in the parable of lazarus , and the rich glutton , sheweth us , what abideth all men , immediately after they dye , that the bodies of all goe to the earth , and one way or other are buried , and the souls either to heaven or hell , and this he saith of all mankinde . . because all receive either their good things , or their evill , of suffering in this life . . all men are such , as if they beleeve not moses and the prophets , will not beleeve though one rise from the dead . . christ should be unperfect in this place , and in all other places , who should not tell us of a third doom , befalling some after they are dead and buried : where their bodies that were instruments of sin , as the rich gluttons tongue was of gluttony , should be tormented , for their veniall sinnes ; yea and purgatory dwells door-neighbour with covetousnesse , if the doctor remembers that soul-masses to romish masse-mongers , as well as durges , requiems , m●sses , are not a little gainfull . . nor is there any errour of things revealed by the wise lawgiver in scripture , which is meerly speculative , in order to gods end , his glory . it is no lesse derogatory to the lawgivers glory not to beleeve , a virgin shall conceive and bear a son , and , there is one god in three persons , then to kill our brother , though the former be more speculative , farther from the experiments of humane affairs ( as he speaketh ) and more difficult and remoter from humane observation , then the other . object . . errours are then ( saith he ) made sins , when they are contrary to charity , or inconsistent with a good life , or the honour of god. answ . not to beleeve what god saith , is inconsistent with his honour : for nothing intrinsecally is inconsistent with the honour of god , not the eating of the tree of knowledge , no simple act of loving , fearing , beleeving , all are inconsistent with , or agreeable to the honour of god , because he commands , or forbids them . object . . no mans person is to be charged with the odious consequences of his opinion , though the doctrine may be therefore charged , because if he did see the consequences , and then avow them , his person is chargeable with them . answ . the very opinion it selfe may be a blasphemy , by consequence , though the man see it not to be blasphemy : will the doctor say , hymeneus , and alexander , did make shipwrack of faith and blaspheme , because they said the resurrection was past ? yet paul tim. . , . chargeth the persons with blasphemy ; and can the doctor deny that hymeneus , and philetus , increased unto more ungodlinesse , and that their word did eat as a canker , in saying , that the resurrection was past ? which yet paul chargeth on them , tim. . , , . and those that taught circumcision are charged as perverters of soules , act. . yet they but perverted soules , by consequence . the like may be said of such , as paul said tell from christ , and lost all benefit in christ , if they were circumcised , gal. . . it may be they would retract the heresie , if they saw the blasphemies to follow by strong consequence , and it may be not , since they are selfe-condemned . but , sure , the lord chargeth the persons of men as making god a lyar , who beleeve not his truth , and he chargeth epicurisme , let us eat and drinke , for to morrow we shall dye , cor. . on the persons that deny the resurrection : and if the doctrine be a lye , i wonder , how these that lye of god ( since god commandeth to know , and beleeve whatever he saith in his word ) can be innocent . object . if no simple errour condemne us before the throne of god , since god is so pitifull to our crimes , that he pardons many de toto , & de integro , he will far lesse demand an account of our weaknesse ; the strongest understanding cannot pretend immunity from being deceived . answ . then though christ said , joh. . except ye beleeve , that i am b● , ye shall dye in your sins , and he that beleeveth not is condemned already : he chargeth no man guilty of unbeleefe , that heareth the gospel for simple not beleeving but then we are commanded to beleeve no truth that god speaketh , to know no truth , but onely to know it with an inclination of heart , love , and will , toward the commander , and so the minde , and understanding faculty , the noblest , and most excellent peece in the soule must be left lawlesse and free in its operations , from all hazard of guilt or sinne . . if this argument be good , sinnes of infirmities , and of weaknesse , must be no sin . idle words cannot come in reckoning in the last day , contrary to matth. . . for god forgives crimes ; ergo , he will not call us to an account for our venialls . if this conclude any thing , the strongest understanding cannot pretend immunity from being deceived ; ergo , simple ignorance of the things of god is no sin . i may argue no man can pretend to be free of sin in the inclination of the heart and originall guiltinesse , job . . ps . . . gen . . prov. . . joh. . . . eccles . . . ergo , sin is no sin , originall sin , sins of infirmities are no sins . object . no christian is to be put to death for his opinion , which doth not teach impiety or blasphemy . if it plainly and apparently brings in a crime , and himselfe doth act it , or incourage it , then the matter of fact , is punishable , according to its proportion and malignancy ; as if be preach treason , and sedition , his opinion cannot excuse , because it brings in a crime , a man is never the lesse traytor , because he beleeves it lawfull to commit treason , and a man is a murtherer , if he kill his brother unjustly , although he thinke to doe god good service in it ; matters of fact are equally judicable , whether the principle of them he from within or without ; and if a man could pretend to innocency in being seditious , blasphemous or perjured , by perswading himselfe it is lawfull , a gate were opened for all iniquity . — i deny not but certaine and knowne idolatry , or any other sort of practicall impiety , with its principiant doctrine ought to be punished , because it is no other but matter of fact , but no matter of meer opinion ; no errours that of themselves are not sins are to be persecuted by death or corporall inflictions . answ . . the doctor mocketh when he saith , no meer opinions are to be persecuted . that was never in question , a meer opinion , is a meer act of the minde within the walls of the soule , and can be knowne to no man ; for neither magistrate , nor church can judge of invisible and hidden acts of the soule , so he sayes nothing . . the simple apprehension of god to be a fourfooted beast , is by the apostle , rom. . esteemed idolatry , and a mentall changing of the glory of the incorruptible god into the glory of a corruptible creature ; and the profession thereof must then be the profession of manifest idolatry , and so punishable , yet it is a profession of a meer opinion ; but i confesse of a most idolatrous opinion , not of a fact , otherwise by this learning of libertines there can be no sin in simple apprehensions of god , though most prodigious , and monstrous , what is blasphemy , is as controverted and as unjudicable as simple errour . servetus his naming the blessed trinity a cerberus , or three-headed dog , blasphemed , say we , i thinke doctour taylor will not say so , then by his way , blasphemy must be as unjudicable as heresie , and to him the formall of it is within , in the heart . . if matters of fact be punishable according to their proportion and malignancy , then speaking lyes in the name of the lord , and teaching and professing malignant doctrine contrary to the doctrine of godlinesse , that christ thought it no robbery to be equall and consubstantiall to god , that god is one in three persons , and to teach any thing contrary to what god hath said in his word , as that there were not eight persons in the arke with neah , must be punishable , the contrary whereof the doctor saith here : for every breach of a commandement is malignancy and punishable , when it hurteth humane society especially . . can a man be the lesse hereticall , and his society the lesse detestable then , that he thinks his heresie is sound doctrine ? for thoughts cannot change the nature of actions . . to kill a man is indifferent of it self , it may be done in justice , it may be done in injustice , but if a man kill his son , and offer him to god , neither hating , nor envying , nor grudging at the safety of his son , only upon this meer opinion that he expresseth an act of love to god , above that he beareth to his son , as abraham did , then by this way he sinneth not , this son-slaughter is not murther , nor punishable , but a simple errour . for . it may be said by libertines , the act of killing is indifferent of it selfe . . if he hate not his son , and lye not in wait for him , it is no murther , deut. . . deut. . . he is not worthy of death , for as much as he hated him not in times past . nor can killing be called a vertuall hating , or essentially an hatred of our brother , for then it were impossible for a judge to kill a man , and not to hate him : as every breach of the law of god is essentially an hatred of god , and a vertuall hatred of god : for simple killing of our neighbour is not murther by gods reasoning , but killing of him in hatred , rage , anger , or desire of revenge . nor can it be said , that hating , forbidden in murther , by the law of god , includes a loving of him , and a saving of his life ; when it is in our power to save it , as it is in the fathers power , who sacrificeth his innocent son to god , to save his life . answer , i deny not but it is murther , for they teach , that a man may publish that which by consequence , destroyeth the faith of fundamentals , and so subvert the faith of others , which to do is a sin , but because the man followeth the dictment of his erroneous conscience it is no sin to the man that so teacheth , yea , he may innocently suffer persecution for his conscience , thus erroneous , yea , and dye a martyr for it . ergo , if the following of an erroneous conscience , shall make a lesse sin to be no sin but innocency , it shall make a greater sin , to wit , killing of his son to his heavenly father , no sin , and so he may lawfully do it . nor wil it suffice to say , to offer a man to god and kill him , is against the light of nature , and vincibly a sin ; what then ? if the man beleeve he is commanded to kill him , his erroneous conscience must bind , as the offering of whole burnt offerings to god , to us is a sin , against the light of nature , in regard the law of nature can no more warrant it , then it can warrant christ to offer up himself to god. but upon the supposition of libertines , it 's no murther , nor is it punishable at al , because the father may , yea , & lawfully ought to worship god according to the indictment of his conscience , whither the conscience be right , or bloody and erroneous , and yet he is not punishable for blood-shed , by their way for meerly , and simply , without any malignancy or hatred to the child ; he beleeves , he ought to preferre his maker , to his dearest childs life as well as abraham , and the conscience doth naturally , and as under no law , simply beleeve it is the like service , and worship that abraham would have gratefully performed unto god , if god in reward of that love , had not forbidden him againe to kill his sonne . and this answer presupposes also , that it is impossible for a father to have such a conscience , as may stimulate , and command to kill his son , and that in the authority , and name of god , as he erroneously , yea , and as he invincibly holdeth , as socinians , familists , papists , beleeve purgatory , merits , justification by workes , who yet are not to be punished for their conscience , according to libertines . again , there is no intrinsecall malignancy in the act of naticide ▪ or son-sacrificing , but what it hath from the lords law forbiding to kill , now those that killed their sons to molech , yea , to god , as they thought , strongly , yea , invincibly beleeved god commanded them , to do him such bodily service , as is clear from jer. . . jer. . . and that this is invincible ignorance , ( i take the word invincible in the libertines sense ) libertines grant , for in our condemning son-sacrificing , they wil say we are not infallible . yea , the understanding , being spirituall , cannot be restrained , saith dr. taylor sect. . n. . and no man can change his opinion when he will , saith he , ibid n. . and so should not be punished for it , and n. . there is nothing under god almighty , that hath power over the soule of man , so as to command a persuasion . if hee be then perswaded , that he ought to kill his son , he ought unpunishably so to do . lastly , doctor taylor yeelds the cause , when he saith that certaine known idolaters may be punished with death or corporall inflictions . for there is no idolatry so grosse , that strongly deluded consciences may not be carried invincibly ( i speake in the libertine sense ) out of meer conscience , to act . ergo , some are justly punishable for their meer conscience , and yet are not persecuted for conscience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man preach treason ( saith he ) his opinion doth not excuse . if a man preach murther , and preach that christ was an impostor , that the scripture is a fable , how can his opinion excuse in a great sin , and not all sins ? chap. xxviii . divers other arguments for pretended toleration , answered . doctor taylor objects from the arminians , he that persecutes a disagreeing person , 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 . . 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 . . 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. . where the christ or his messengers charge the magistrate to establish by his arme of flesh , and 〈…〉 worship of god , the beast indeed gets the power of the earth , rev. . bloodie tenent . answ . kisse the son o rulers psal . . the kings of the earth shall lick the dust before christ , psal . . the kings shall bring their glory to the new ierusalem ; ergo , they shall guard the law of god from violence . . the beast gets the power of kings to bear down truth , but this power of kings shall burn the whore , rev. . . and act for christ and his ordinances . . 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. . artaxerxes knew not the law of god , which he confirmed , how then could be judge it ? . 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. answ . that was their error , they knew not the law of god , but it was their dutie , that they ratified it . . 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 . . 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. . and yet the mastrates power is not spirituall , nor terminated upon the consciences of men . not is this argument of strength , that men cannot be perswaded to cast off opinions of god for feare : for . some must be saved through feare , and pulled out of the fire , jude v. . . augustine answered this argument of donatists , feare of princes laws , . compelleth men to come in and hear truth , and truth perswadeth , epist . . 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 . . fear of civill laws may draw men out of the societie of bewitching seducers , where they are ●ettered with chaines of lies , epist . . 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. . feare of laws , as augustine saith to the donatist vincentius epist . . hath daunted wild hereticks , qui tamen ad hanc sanitatem non 〈◊〉 , nisi legum istarum , quae tibi displicent , vinculis tanquam ●●netici ligarentur . obj. . artaxerxes gave the people libertie to return to 〈◊〉 own land , 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 . . cyrus 〈◊〉 decree , let the house of the lord be built , &c. ezra . . artaxerxes in his decree faith , whatsoever is commanded by the god of heaven , let it be diligently done for the god of heaven , &c. he restrained men from idolatry , and all disobedience to the law of god. ● . 〈…〉 whosoever will not doe the law of thy god 〈…〉 law of the king , let judgement be executed speedily upon him , whether it be unto death , or unto banishment , or unto confiscation of 〈◊〉 , or to imprisonment : ergo , this heathen king by the ●ight of nature , by a civill law established the law of god against idolaters and false prophets , which is all we crave of christian magistrates , and for this cause said ezra , blessed ●e the lord god of our fathers , who hath put such a thing in the heart of the king to beautifie the house of the lord which is at jerusalem . he interposeth the kings law to the law of god , though the law of god borrow no obligatory power or dignitie from the king , and the lord need not the sword of flesh , yet that it may get externall obedience before men , and with the externall man , it is the dutie of artaxerxes and of all kings , to adde their law of death , banishment or confiscation , &c. to the law of god , that such as refuse to doe the law of god , and seduce the people of god with lies and false doctrine may be punished , it was the defect of dutie in these kings that they compelled not the people to return . obj. . for jewes and nations that blaspheme christ must be put to the sword according to the scriptures , exod. . . levit . . . deut. . answ . it followes no way , two things hinder any to execute these laws . . 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 . . 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. . in all the new testament we find not a prison appointed by jesus christ for an heretick blasphemer . 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. . appoint prison and sword for all ill doers , and the same socinians and anabaptists object against all magistracie . obj. . the state and nationall church of the jewes sware a covenant , chron. . that whosoever would not seek the lord god of israel should be put to death whether small or great , whether man or woman . but may whole nations or kingdomes now , ( according to any title expressed by jesus christ to that purpose ( follow that patterne of israel ; and put to death all both men and women , great , and small , that according to the rules of the gospel are not born again , penitent , humble , heavenly , patient , &c. what . hypocrisie brings this ? what a prophanation of the holy name of god bringeth this ? . what masacring of people by civill wars ? answ . . i confesse the swearing of the covenant in israel , and in national churches , may hence be proved to differ . . 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 , . they sware the covenant , 〈◊〉 . . with blowing of trumpets , cornets , &c. we do not so . . a whole city that maintained a false prophet against the sword of justice , deut. . 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. . , , . and . sam. . . 〈◊〉 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 . we thinke mr. williams arguments weake and anabaptisticall , we should not swear such a covenant 〈◊〉 why ? it were hipocrisie , and a prophaining of gods name : how doth this follow , but that wee must put none to an oath , but such as are regenerate , and wee know wil swear sincerely , and not prophaine the name of god ? none then can bee witnesses under the new testament to sweare , but such as are regenerate , where is this divinity warranted ? or if it be , because the substance of the oath is sin , in that we sweare to put to death the innocent and unrenewed ? we crave a ground for it in the word . but we know no such covenant or oath , but here if toleration of all religions stand , the parliaments of both kingdoms , grievously sin , in that they proclaime not an open liberty to the masse , to jesuits , priests , to set up altars , temples , the whole body of popish worship , and they ought to proclaime liberty to all jewes to come and dwell in britaine , erect synagogues , blaspheme christ , for this is the liberty wherewith christ hath set us free , by libertines way . obj. papists would cut our throats , jewes would destroy us and blaspheme christ . answ . no doubt they would , but libertines do ill that good may come of it , in not acting lawfull liberty for christ , though the firmament should fall , we are not to oppresse consciences , force religion ; abandon the gospell liberty and meeknesse in gaining all to christ in finding truth , &c. obj. henry the leaves england papists . henry brings all to halfe papists , halfe protestants . edward the stirres about the wheele to absolute protestanisme . mary turnes about all againe to popery . elizabeth againe sounds the trumpet , all are protestants , are not we even now making unregenerate men the subject of these nationall changes , by a nationall covenant ? answ . does not this man lay upon the national church of the jewes , a church framed by the wisdome of god , the like revolutions from jehovah to baal , and the golden calves , from baal and the golden calves backe againe to iebovah , according as david , achab , ieroboam , ie●u , afa , hezekiah , manasseh , iosiah , ammon , godly or ungodly kings came to the throne ? and god must so institute and procreat hypocrisie , prophaining of the name of god , domineering over , and compelling consciences then at now , onely subject to the lord of spirits , and his word , by a sword of steele ? whereas now , as then , hypocrits change from religion true or false , and backe againe in a circle , as times blow faire or foule , through the corruption of nature , and this is not to be fathered upon that lawfull punitive power , that god hath given to the christian ruler , to coerce wolves , and seducing teachers , which power , kings whose breasts the church should sucke , often doe abuse , to establish popery , and tyrannize over the conscience of the godly , and undo religion , but both now , and then , sophists may bring a caption , ab accidente , against any lawfull power . what if murtherers , sorcerers , drunkards , abound under unjust and loose princes , and when a just and watchfull prince comes to the throne , men out of hypocrisie return from these sins ? and again , when another unjust king reignes , they return to their vomit , is this against nationall righteousnesse and magistracy ? under all those revolutions christ had a church professing the protestant faith , under gracious kings , and sealing the same faith with their blood under persecuting tirants , so that change was never in the true invisible church , but onely in the scum and outside of the church , and the change came never from the p●●itive lawful power rightly used , but from the hollownes of the hearts of time servers , or some weake men , that denied their master in an hour of temptation , and repented again . 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 , free grace , and a redeemer , or pardon of 〈◊〉 ▪ obj. an arme of flesh , and 〈◊〉 of steel cannot reach to cut off the darknesse of the mind , the hardnesse and unbeleife of the heart , ( saith mr. williams ) . a woolfe ( saith dr. taylor ) may as well give lawes to the understanding , as bee whose dictates are only propounded in violence , and written in blood , and a dugge in 〈◊〉 capable of a law as a man , if there be no christ in his obedience , no● discourse in his choice , nor reason to satisfie his discourse . aman cannot ( saith the bounder ) beleeve at his own will , how much lesse at anothers ? who can reveale and infuse supernaturall nation and truth but the spirit ? answ . 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 : for whatever involves a contradiction in the old testament , involves a contradiction in the new , and contra , then gods lawes in deut. . levit. . are contradictions to reason . 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 . 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 . 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 . they must say a iew might have beleeved at his will , or not beleeved , and could have commanded his conscience , which we cannot doe . the law of god compelling conscience made hypocrites then , or then forced men to beleeve against their mind , and will , as well as now . carnal weapons then could have produced spirituall repentance , saith , and obedience , but steele hath lost its spirituall vertue now ; but sure though the jews administration was rough , servile , and harder , and ours under christ , milder , sweeter , and easier , gal. . . 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 . . and that which our saviour calleth the law and the prophets , mat. . . 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 . . it was no lesse unlawfull for a judge in israel , to domineere and tyrannize over the conscience of a false prophet , a priest of baal , dagon , and to answer the arguments subverting the doctrine of moses law so shining with divinity , majesty , and the wisdome of god , with the bloody sword , and throwing of stones , then it is for the christian magistrate to labour to convert , the false prophet now , by a sword , or an axe domineering over his conscience , so rendring him a lambe , disputing and trembling under the paw of the lion. and whatever arguments libertines draw , for pretended toleration from the law of nature , making punishing for conscience contradictory to the light of nature , must inferre that the judiciall law of moses for punishing false prophets , was not onely beside , but contradictory to the law of nature , which were a wronging of the wisdome of god , and of the perfection of all his laws . nor shall it helpe the matter to say , the law of punishing the false prophet , deut. . &c. was onely to be executed on such a man ; as , . 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 . . and on such as the infallible oracle of god fell and blacked as a heartblasphemer , and to punish such a seducer , was not to compell understanding and will , nor to force the conscience , nor to make stoning , and the sword of steel , the carnall weapons that produce spirituall repentance , because there was foregoing conviction from the light of nature perswading the man , or which might have perswaded him that his blasphemy was against nature ; whereas ye will have the godly punished meerly by the magistrate , because he cannot command his minde and conscience , to be of the magistrates religion , which he judgeth in his conscience , to be a false , superstitious , and idolatrous way ; for this containes many uncertainties and lyes : for death was to be inflicted , not on those onely that sinned against the law of nature , but chron. . . 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 . . 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. . ( since our divines prove from the place , that they made those calves memorative objects of jehovah onely ) did that against the light of their conscience , and the manifest law of nature . what if god had made calves and bullocks to represent god , as there were bullocks in the temple , and the sacrificed bullocks were all types of christ , who through the eternall spirit offered himselfe to god ? and what if the lord should command to adore himselfe before those bullocks , as he commanded to pray to him before the arke , and the face toward the temple ? i conceive libertines shall have to doe with the bottome of their wits , to bring arguments from the law of nature , to prove , that every false instituted worship , punished by the sword of old , was against the law of nature , and that the seducers , were convinced in their conscience it was so . . if there was an infallible oracle to backe the false prophet , why was he judged deut. . 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. . . and enquire and make search , and aske diligently if the thing be truth and certaine ? v. . what need of exposition of the written law ? deut. . . what need of witnesses ? deut. . . 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 ? . 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 . . as the jewish judge did not domineere over the conscience , nor compell understanding , and will , because conviction , by a cleare law of god went before ; so say we upon the same ground , we hold none under the new testament to be punished by the sword for false doctrine , but he that is admonished , convicted , and selfe-condemned , tit. . . but your arguments for presbytery , and against toleration , cannot convert us ( say they . ) i answer , nor could pauls arguments that convicted sergius , convict elymas actu secundo , god must doe that , who onely hath the key of the heart ; nor could gospel-arguments that convinced many , that the resurrection was not passed , convince hymeneus , phyletus , alexander , actu secundo . therefore paul might not deliver them to sathan ? nor is excommunication , being a meer punishment , an argument to prove that the resurrection is not passed , any other way their the sword or banishment , both of them are compelling and penall arguments , the one spirituall , the other corporall , but both work co-actively as evills of punishment , and privations of comfort , neither of them give light to this conclusion . the resurrection is not past ; for these two have both alike inconsequences logicall . the church will excommunicate you ; ergo , beleeve not that the resurrection is past . and the christian magistrate will punish you ; ergo , beleeve not that the resurrection is past . there must either be other arguments to sway the conscience to the faith of this , that the resurrection is not past , then either sword or excommunication ; or these cannot worke nor settle the conscience . as christ is risen , in his body , from the dead ; ergo , his members that are sleeping in the dust must rise . god is the god of abraham , who is dead and buried ; ergo , abraham and the dead must rise againe . this i observe , to prove that those arguments of libertines , at least , for the most part , that they bring against punishing of false prophets , with the sword , doe also conclude against all church-censures , and excommunication ; and the truth is , we are not warranted to gaine the jewes , the indians , the papists over-sea to the truth , either by the sword , or by excommunicating and delivering them to sathan , for we cannot judge those that are without . but to returne to all those kinde of argumentations that libertines bring against opinions , from the nature of opinion , faith , perswasion , which are all internall acts of the minde , which neither church nor magistrate can punish ; they are nothing against our conclusion who maintain , that publishing and teaching , and professing of erroneous and false doctrines are punishable by the magistrate , for externall acts that come from meer conscience , as the sacrificing of innocent children to god , by all the arguments we hear are not punishable by the magistrate , for sure the magistrates punishing of unlawful practises coming from meer conscience , do no lesse force the conscience and domineer over it , then when he punisheth erroneous opinions , and therefore the bounder draweth the question to acts , and facts externall , as he saith , the magistrate 〈◊〉 punish polythesme , and atheists , worshipping of images , and of the breaden god , blasphemie , for these ( saith he fight against the light of nature , but if you judge only professed opinions against the light of nature , not against the gospel punishable , because we may by freewill master professed opinions against nature , but we cannot master opinions against the supernaturall truths of the gospel , these require supernaturall grace , then , good masters , why doe you rebuke 〈◊〉 against the gospel , more then you can punish them 〈◊〉 what is of its own nature unrebukeable is unpunishable 〈◊〉 , what is unpunishable , as being above our nature is unrebukeable , and falleth not under exhortation , as we cannot exhort , rebuke , or punish a stone because it descendeth , or fire because it ascendeth . but the papist saith , nay , but they fight not against the light of nature , for to adore christ under the accidents of bread is my conscience ; and indeed doctor taylor saith , you must beleeve it is his conscience , and reallities and pretences are 〈…〉 here , though he contradict himself and in another place say 〈◊〉 some blasphemies are punishable by the magistrate : but libertines are 〈◊〉 of babel , and almost as many heads , so many sundry opinions . mr. willams goes one way , mr. goodwin another , the bounder a third way . john baptist a fourth way , doctor taylor a fift way . the belgick arminians a sixt way . none of them please mr. jeresiah burroughes , nor mr. philip nye , yea and mr. sadr . simpson is as grosse as any of them , so socinians have a way of their own , anabaptists another way , seekers and familists , as saltmarsh a far different way . mr. oliver cromwell calls all religions things of the mind , vaticanus tells us , 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 , non propter religionem , quam nullam habent , se● propter irreligionem . but the bounder and castalio must be bloodie persecuters by this . for . 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 . psalm pronounceth him blessed who speakes 〈◊〉 what is in his heart . but castalio may read righter if he please , and he is blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who speaketh truth not falsely from his heart , nor doth the psalmist speak of the doctrine of truth , so as he should blesse mattan and pashur or any false prophet , or the king of assyria , 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 . . in speaking whereof there may be invincible and so excusable error , whereas men sin grievously in false apprehensions of gods truth , when as god reveals himself sufficiently to us in his works and word ; but thus do libertines leave the first simple apprehensions of the mind because they are naturall , not under the stroak of free-will , free from all law and guiltinesse ; so as the egyptians sin not in apprehending the godhead to be a cow , the persians to be fire , or the sun , israel to be a calfe , the philistines to be a fish ; for certain it is all idolaters who worship the god that made the heavens and the earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorantly , acts . 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 . . they must be blessed then and speak truth from their heart , by the exposition that vaticanus putteth upon psal . . who say that god is a cow , a calf , a fish , why ? because their erroneous conscience dictateth so to them . but why should they be punished then who blaspheme , commit idolatry ? for it is the conscience , and the meer conscience of baals priests to speake of god , and worship him as they doe , they had rather dye as not doe that which you call blasphemy ; and . it is not in their will to think what they will. . will yee compell their consciences with the sword , &c. answer your owne arguments libertines . . 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 cor. . whereas all publicke sinnes as sinnes against god , are punished by him , with bodily and spirituall plagues , as it pleaseth him . . these same sinnes as they are scandalls , that offend the church , are punished with church-censures , . 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 . . these same sinnes are rebuked by private professours , as they are stumbling blocks to them , hos . . . 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 , epis . ad vincen. . alii dicant , nesciebamus sit esse veritatem , nec eam discere volebamus , sed nos ad eam eognoscendam metus fecit intentos , quo timuimus ne fortè sine ullis rerum aeternarum lucris , damno rerum eternarum feriremur , gratias domino qui negligentiam nostram stimulo terroris , excussit ut saltem soliciti quaereremus , quod securi nunquam nosse curavimus . . 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 , 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 . . 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 , for which the land spewed out the inhabitants , is a question . . they might . suffer them till they were first instructed , and then convinced , that religion might not be forced on them . . they could not suffer them in that land to blaspheme the god of israel , lest a common guilt should fall upon all , jos . . , , , , . . 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 . . ob. the elect cannot finally and totally fall away from grace , and perish , as the scripture saith , joh. . . &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 , we must be uncapable of ever comming out of either . answ . a foolish argument without head or foot . . we are to be afraid of every sinne , our lord hath bidden us beware of , 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 , tim. . . and are unstable and unlearned , perverting the scriptures to our own destruction , pet. . . given over to strong 〈◊〉 to beleeve a lye , thess . . and damned for not beleeving the truth , v. , . the heart not being stablished by grace , heb. . . 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. . , . all which prove that to be finally seduced , is a certaine marke of reprobation , as matth. . , ● . ● tim. . , , . , . 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 . . 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 . . what scripture maketh the beleeving of lyes , a certain hazard of losing most saving truths ? is there no way of comming to the knowledge of the truth , and the sparing of the lives of gods most deare saints , but by beleeving truths which may be lyes , and corrupt doctrine , a word that eateth like a canker ? is there no way to come to gods harbour , but by sayling in the devills boat ? sure this is no way of gods devising , but of sathans forging . . 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. . 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 , 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. . . he forbids us to keep company with an heretick , but avoid him , and joh. . 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 . . 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 . . why lying of god and speaking words that eat like a gangrene , and beleeving a lye deserveth rather an indulgence in a saint , then murthering , whoring , oppressing . and why , but we may tolerate all the saints , because they are saints , as well as some sinne no lesse , yea more dangerous , then these that are not to be tolerated , for to infect the flocke with lying doctrine is more hurtfull to the church , then the example of adultery or murther in a saint , if toleration of all wayes , and liberty of professing or publishing whatever tenets or doctrines seem good to a man in his owne eyes , though to the perverting of the faith of many , be a means of finding out many precious truths , as libertines say , then hath god commanded all men to speake all kind of lies , against god , his son christ , heaven , hell , the resurrection , the last judgement , the immortalitie of the soul , though most pernicious to soules ; for god commandeth all meanes of finding out truth , for it cannot be said he commands all lawfull meanes , for libertines hold that to professe and publish what the most erroneous conscience dictates to be the truth of god , though it be black heresie , is to speak the truth as an indweller in the lords holy hill , psal . . 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 . . 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 . . . . joh. . . thes . . , . baptist ibid. god will have the meanes used by every man according to his own light and knowledge that he may be fully perswaded in his own conscience , and no man knowes gods cabinet counsell . ergo , we cannot be competent judges of other mens consciences who are hereticks who not . answ . god will have the meanes used by every man according to his own light . i distinguish according to his own light and conscience , as a necessarie condition that must be in all right judging , it is most true , for he sins grievously who in judging goeth contrary to the inditement of his own conscience , and so god will have the meanes used by every man according to his own light and conscience , as his obliging rule which layeth a law and a tie upon him to beleeve and professe that is most false , for the word of god not every mans conscienceis the obliging rule of his actions as is proved . . 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. . . 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. 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 ? then let it have its perfect work till it be cured by its proper remedie the sword of the spirit ; it s not said there must be murtherers , as it is said there must be heresies . some seem so to be in love with new opinions as they extoll them , one , a very worthy preacher saith , variety of faces is not an affliction , but matter of much admiration to behold . so varietie of judgements simplie considered is not a grief , but a glorie to me to behold , when one spirit of grace and heavenlinesse is in them all , for i count it a glasse of gods own making wherein to behold his manifold wisedome ? answ . . there is no question but god hath wise and noble ends why he permits heresies , but we no more can orthodoxly say , 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 . . 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 ? . the apostle saith , heresies must bee , our saviour saith more of offences and sins in generall , matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and luke saith more , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it s needfull scandalls shall come , and its impossible but scandals must fall out , then all the murthers , parricides , sorceries , rapines , for the which christ saith , there is a woe befalling the world , fall out by necessity of a divine working decree , yea the crucifying of the lord of glory came to passe , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate counsell and foreknowledge of god , acts . . 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 . . varietie of judgements , was no question a grief to paul , 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. . . cor. . . be of one mind , cor. . . 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 ; and he might say variety of sins are the expressions of gods infinite wisdome , 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 , false burdens which cannot be spoken of opinions in philosophy , and so these windmills and midnight fancies being the brats and the dunghill conceptions of mens corrupt head and heart , must be contrary to that wisedome exprest in the word , cor. . . deut. . : psal . . . and they may bee for the declaration of the wisedome of god as for the finall cause , but nothing from the wisedome of god formally , being themselves meer fooles . object . . if the magistrate be above the church and head thereof , and to judge their matters , and if he have his power from the people ( to govern the church ) will it not follow that the people as the people have originally , as men , a power to govern the church to see her doe her dutie , to reform and correct her ? answ . though the magistrate punish false teachers by the sword , 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 . . 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 . . 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 . . 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 . . 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 . , , , , . ps . . , ) choose such and such christian rulers who may procure the good of the church and keepe and guard both tables of the law , for the word of god giveth direction to the people , that they should not as men or as heathens choose any sort of rulers , but godly men fearing god , and such kings as read in the book of the law when they sit upon the throne , deut. . c. . , , , , , . exod. . . 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 , 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. . 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. . but the particulars of your directorie of worship are not in scripture , how then can the magistrate punish for not following the directorie ? answ . that there should be prayers , preaching , reading . praising of god , s●craments in the publike worship , is evident by the scripture , but for the ordering of these worships secundum prius & posterius the words of prayer ( so they bee according to the pattern of sound doctrine ) the preface of the directorie is clear , that no man is therein to be compelled , though to transgresse the holy ghosts expresse order in the celebration of the lords supper , and to break bread and eate first , and that before any of the words of institution bee mentioned , or any blessing of the elements , must be a manifest breach of the directory of jesus christ which sure holdeth forth to us a twofold ordering of acts of worship , one divine , which we must p●remptorily follow , another prudential and humane in circumstances which concern both the worship of god and civill assemblies , as time , place , persons , &c. and in the latter we are no further to be commanded in point of uniformitie then the generall rules of the word lead us ; and compulsion , where god hath no compelling commandment going before in an exact uniformitie , we utterly disclaim , nor can men , or church , or all the assemblies on earth make laws in matters of gods worship , where the supream lawgiver hath made none , and the preface of the directorie is so clear in this , that we trust we shall quickly agree with the godly and sound in judgement in this . obj. . 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 . peremptorily to beleeve and practise , what they appoint under pain of the sword , this sort of monopolizing either corn or truth , our witnesse is in heaven , we detest and refuse ; but of monopolizing and appointing what truth men should beleeve , by an authoritative , ministeriall and officiall holding out of truth in the name of christ , and from the word of truth , in a way of leading the consciences by perswading from strength of light , by the law and the testimonie , and exhorting all men in the lord to try the spirits ; examine by the word , not what men , but the embassadors of christ say and teach , not from themselves , but from the will and commandment of him that sent them , then must they give an account to god , who call this monopolizing of the truth , and measuring it out at the pleasure of men , when as the preaching of the word , being instant in season , & out of season , reproving , rebuking , exhorting with all long-suffering and doctrine , tim. . . 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. . . he that receiveth you , receiveth me , joh. . . and luke . . 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. . . 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. . , . 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 . . . and deliver the whole councell of god , acts . . 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 . . 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. . , . matth. . . eph. . , , . and tim. . . . compared with matth. . . . eph. . , , , matth. . . v. . luke . . joh. . . tim. . , , , , . rom. . , , . hebr. . . and . . tit. . , . thes . . , . rev. . , . &c. and . , , &c. and howbeit the word of god as the word doth equally tye the conscience in regard of that objective obligation that it hath from god , not from men , who ever spake it , whether ministers or private christians , yet it layeth two bands on the conscience when ministers declare the will of god to people , the one is officiall , for by the fift commandement , the messengers of the lord of hosts are to be heard , reverenced , and received in their calling , otherwise we despise christ : the other is an objective obligation and a band which it layeth on the conscience , by the second commandment in regard it is the word of god not of men , thes . . . but when private christians speak the word of the lord in their station , the word from them layeth on only the latter obligation , not the former ; and it is false , that private men have as good grounds to appoint what ministers should beleeve and practise , as ministers have to appoint what they should beleeve and practice ; for private christians want the ministeriall grounds which ministers called of god have , to teach and exhort in the name of the lord. 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 . . 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 , then he hath to labour to gain ministers from their opinion . hence i argue , what ever opinion maketh every man● dictate of his conscience the true word of god , and as many bibles , divers and contrary gospels and words of god , and contrary rules of faith and practises , as there be divers opinions , fancies , dictates , and apprehensions of conscience , is a godlesse and atheisticall way . but such is this opinion of libertie of conscience and toleration , ergo , &c. the proposition is undoubtedly true , there being but one gospel , one faith , one truth , as there is but one christ , and one lord , ephes . ▪ . 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 , 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. , . they have a great reward in heaven , for so they expound the place , matth. . , . all men then , are saved in their own religion , and to be rooted and grounded in the truth , is common to all sect● and hereticks , and i● is to bee rooted and grounded in op●●ions such as every man shall fansie to be truth , and not to be moved from the truth , is not to bee moved from opinions , and not to be carried about with every winde of doctrine , is to adhere with pertinacie to opinions were it arrianisme , manichisme , and if so , all religions are alike safe , and all sects , saints , and all hereticks because they follow their erronious consciences are innocent , godly , grounded on truth . neither needeth mr. williams to prove that the place rom. . is meant of the duties , not of the first , but of the second table of the law , which we grant with calvin and beza ; but it followeth not , that the magistrates punishing of ill-doers , and so of seducing teachers , is excluded , for that punishing is a dutie of the second table of the law , though the object be spirituall , as sorcerie is against the first commandment , and punished as ill doing , rom. . 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 . line . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . them r. these . p. . l. . but of all these r. but all these . p. . l. . r. elicite acts . p. . l. . 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. . 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. . for guidentum r. gaudentium . p. . l. . cyrillus . p. . l. penult . for worships r. vorstius . p. . for elect r. elicite . p. . l. . for or r. are . p. . l. . for this not r. this is not . p. . l. . for now r. not . p. . in margin , for i●dicari r. judicare . p. . r. religio . p. . l. . for is r. are . p. . l. . for thou r. that . p. . l. . for is r. it s . for●●ssed ●●ssed r. professe . p. . l. . for abolish r. oblige . p. . l. . for and father r. and the father . p. . in margin r. confuta●unt p. . l. for quod nou in r. quod non est . p. . marg . for no case r. in case p. ● . l. penult . r. impletionem . p. . l. . r. redarguit . p. . l. . r. protesta●ts , f●●ilists , arminians , seekers , &c. hold and beleeve must be the dictates . notes, typically marginal, from the original text notes for div a -e gal. . . notes for div a -e the name , con●●●ence . conscience the practical knowledge . conscience a power , not an act or habit . 〈…〉 thomas . ● . a●t . . casetan . ibid. richard . . ● . . ar . . grego . de valent. . q. . punct . . vasqu . z. . disp . c. . tannet . tom . di●p . . q. dub● . what sort of knowledge is ascribed to the conscience . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of conscience in relation to the major assumption and conclusion of a practicall syllogisme . the object of conscience . hamond of conscience . pag. . sect. . conscience to be revere●ced . 〈…〉 of cons●●●nce , and the acts 〈…〉 . of witnessing of conscience and selfe-reflection . the knowledge of our own state of grace may be had by the fruits of the spirit of sanctification . ●olion . serm. an pag. . . &c. acts of conscience in relation to the conclusion . a conscience good or ill . a good conscience . conscience the ●arest peece that god made . a tender conscience . amesius de consci . l. . c. ● . n. . conscientiae huic malae , vel cordi diero opponit●● conscientia tenera , quae facilè afficitur verbe dei. reg. . . ut in josia . who ingrosse the name of tender consciences to themselves . of a scrupulous conscience . the causes of a scrupulous conscience . notes for div a -e how a synod compelleth . ● . remons● . apo. c. . sect . . the conditions that libertines require to be in a synod . liberty to question every thing is lycence . remonst . apo. c. . fol. . the church though not infallible may determine infallible points . apol. in pref. et in declar . in pref. a confession , covenant or synodicall de 〈◊〉 a secondarie rule of faith . remonstr . in vindic . l. . c. . fol. . note . ibid . a ministeriall and publike , and a christian and private judgment and faith , and how they differ remov . . 〈…〉 〈…〉 that confessions ought to be onely in expresse scriture words is another false principle of libertines . roman . vindi . l. . c. . . . 〈◊〉 post quam acceptavit decretum , 〈◊〉 illo ●●●tius quam ea lege , quatenis & quamdia 〈◊〉 in 〈…〉 indicat ill deff●●●rum . ancient bonds of liberty of conscience . 〈◊〉 apol c. . . 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 . remon . c. . apol. . the necessitie of synods . pastors subject the disobedient to wrath yet are not lords over the conscience , ergo neither are synods lords over the conscience for that . fol. ● . error of conscience 〈◊〉 from ●●igation of obedience . apo. . f. . the subject of a synod not a sceptick conjecturall truth as libertines suppose . the sense of scripture from synods beleived truly to be infallible , though synods consist of men who are not infallible , as an earthen pitcher doth contain gold and precious rubies and saphires in it , though there be no gold in the matter of the pitcher but onely clay . . cor. . . how a true decision of a synod is ever the same and not retractable . remon . 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 . anabaptist : dim●ed interpretation of scriptures as 〈…〉 〈…〉 . anabaptist . l . c. . da●●aut anabaptistis scripturiram ●●terpretati●rem , recitari evangelium debere 〈◊〉 , verbi a 〈◊〉 , ut cuique liberium sit prosuo spritu hoc est prosua voluntate & ●●●dine interpreta●i . 〈◊〉 non esse verbum dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . men are to come to synods not as nullifidians but as ingaged for truth . synods may impose upon others and how . ancient bonds or libertie of conscience stated . c. . sect. . p. . . the conditional imposing of synods consisteth well with trying of all things what libertines say on the contrary is nought . 〈…〉 . 〈…〉 notes for div a -e . . pastors are are not out of their calling nor apparitours nor tale-bearers if they complaine to the magistrate of hereticks and all ev●●-doers . notes for div a -e opinions cannot be compelled not the 〈◊〉 or will in the 〈…〉 ●he question is whether the 〈…〉 . shame and fear of reb●kes by pastors and church censures have the same compulsorie in 〈…〉 false teachers that the feare of publick punishment by the synod hath . church censures are as compuls●rie on the conscience , as coercing by the sword . some externall actions of unjustice s●●wing from meere conscience , are punished justly without any note of persecution , by grant of libertines , and why not all others also ? 〈…〉 bonds pag. lactan. inst . l. . c quid 〈…〉 quod 〈…〉 fieri 〈◊〉 libido 〈…〉 . tertullian ad scapul●● . humani juris & natural●s potestatis est , un●cuique quod putavertis coler● : n●● alii prodost●nt o●est alterius religio sed : nec religionis est cogere religionem , quae s●ont● 〈◊〉 debe● , non 〈◊〉 how religion may be compelled , how not . one mans religion remaining in the minde and will may hurt or benefit the man himself , not any others : but true religion as it comes forth i● to acts of teaching may coine and winne the souls of others , and false religion may subvert the faith of others . the magistrate does not command religion , acts as service to god , but rather forbids their contra●●●● as disser●●●● to christian societies . how ●ertull . and la●●ant●●s are to be expounded of forcing to heathen religion . though we can compell none to religion it follows not that the magistrate may not punish there that 〈◊〉 others to a false religion . lactan●● . . c. . non est opus vt & 〈…〉 cogi non potest , 〈◊〉 potius quam verberibu● res agenda 〈…〉 distringant ( hostes religionis christianae ) aci●m ingeniorum suert●● , si ratio corum vera est offeratur : parati sumus audire , si docea●● . tacentibus certè nihil credimus , sicut ne saevientibus quidem cedimus , imitentur nos , aut rationem rei totius exponant nos enim non illicimus ( ut ipsi objectant ) sed docemus , probamus ostendimus : itaque nemo a nobis retinetur invitus : imutilis est enim deo qui devotione ac side caret , & tamen nemo discedit ipsa veritate retinante . lactan 〈◊〉 . longè diversa sunt carnificina & pictas , nes potest aut veritas eum vi , aut justitia eum crudelitate conjungi . ibid. sed ut in ipsa religione sic defensionis genere falluntur . defendenda e●im religio est non occidendo , sed monen lo ; alij codices moriendo , non sevitia , sed patientia , non scelere , sed fide . lactant. speaks of compulsion without all teaching . these that are without the church are not to be compelled . 〈…〉 〈…〉 punish he●●●ides , so . so he should not punish murtherers . the magistrate may by the sword curb five impediments that keep men from embracing the truth , according to augustine . answer to doctour adam stewart . impotencie of free will objected by mr. john goodwine no reason why the magistrate ought not to punish seducing teachers , as of old the donatists objected . state of the question more strictly proposed . it may as wel he said , because there be no expresse laws against murtherers , parricids , sorcerers . sodomites in the new testament more then against false teachers , that therefore socerers are no lesse then hereticks to be tollerated . notes for div a -e de vivendis christianorian animus in fide illibata . tom . l. . c. . the number of fundamentals . an saving disposition of faith to beleeve all truths revealed , though the man be ignorant of many may consist with the state of saving grace . calv. epist . ad martinum shallingium an . . three things among these that are to be believed , things simply necessarie . . simply profitable . . by consequence necessary : how the papist , erre in these . joan. durens in consulta . theologica p. , . some consequences necessary . builders of hay and stubble on the foundation may be saved , and these that fall in murther and adultery out of infirmity may be also saved , yet there is no consequence ; ergo the magistrate should tollerate both . notes for div a -e obstinacie in ceremonies after full information deserveth punishment . these that err in non-fundamentals may deserve to be punished . to teach the necessity of circumcision not an error formally and primarily ; but by consequence fundamentall and the contrary truth not necessarie necessitate medij . the tolleration of all who err in non fundamentals examined . m. iohn goodwin hag●omastix sect . . pag. . queries proposed to mr. joh. goodwin , who asserteth a catholicke toleration of all religions , upon the ground of weaknesse , of free-will , and want of grace . 〈…〉 augus . 〈◊〉 dicu , relinqu●s liber● orbatrio , cur enim non in homicidiis & in stupris , & in quibuscunque 〈◊〉 facinorib●● & flagiciis libere arbitrio dimittendum to esse proclamas ? quae tamen omnia justis leg ib●● comprim● utilissimuma ●●ahiberrimu● est , dedit quidem de●● homini liberani 〈◊〉 sed nec bonam infruct : ●osam , nec malam voluit esse impunitam , li. . con. gaudenti c. . secundum est as fallatissimas vanissim●sque rationes , haberis laxatis atque dimissis , humana licentia impu●●sta pe●cata omnia relinquentur , 〈…〉 most arguments of libertines infer a catholicke toleration in non-fundamentals , as wel as 〈◊〉 fundamentals . what deductions the spirit makes in the soule of an elect , knowing but a few f●●dam , and going out of this life , thou knoweth ? to know revealed truths of god , is a commanded worship of god. one generall confession of faith , without a particular sense containing the true and orthodox meaning of the word , not sufficient . divers pious conferences betweene us and lutherans . they hate god , and love blasphemies in the consequence , who obstinately hold them in the antecedent they may bee false teachers , and so punishable , who erre not in fundamentals . divine right of church-government . tim. . . tim. . , . tim. . , , . job . , tim. . , . cor. . act. . act. . , , , . &c. divers things not fundamentally believed with certainty of faith . rom. in a 〈◊〉 . f. fides millinaria potest esse omnium pessima . beleeving of truths revealed of god with a reserve blasphemous , and concerning beleevers in scepticks and 〈◊〉 , beleev●ng w●th a reserve ●gainst the motion of the holy ghost beleeving with a reserve against the stability of faith . against the trying of all things , and spirits , injoyned by the holy ghost . faith with a reserve against our prayers for knowledge , and growing therein . the holy ghost bids us not beleeve with a reserve . to beleeve with a reserve contrary to our doing and suffering for truth in faith . two distinctions necessary touching controverted points . some things of their own nature not controversall , yet the deductions from them to our blinde nature , are controversall . fundamentalls of faith most controversall to our blinde nature . notes for div a -e some far off errors may bee tollerated . schisme and actuall gathering of churches out of churches cannot be tollerated . the place ro. . willing us to receive the weake , no plea for tolleration . the place philip. . . let us walke according to the same rule , &c. nothing 〈◊〉 tolleration . notes for div a -e remonstrant i● apologia p. . p. . 〈◊〉 & tu●a heresis 〈…〉 ●rr●r qui in merte errantis ta●●um l●cum habet ●rrer nec objectum nec causa punitionis est , error enim merus erra●tem non egreditur , ergo 〈◊〉 necoer●●ri quidem potest ▪ animus hominis imprio humano non 〈…〉 humane 〈…〉 apo. ● ● . ● liberti●es m●ke heresie a meere innocent and unpunishable error of the minde . heresie is a sin as well as idolatry , though we could neither desine heresie nor idolatry . heresie proved to be an hainous sin . remonstrance apol. . f. remon . apol. . f. . min●s celsus 〈◊〉 heretic . coer . se● . ● . f. , , , . the holy ghost contrary to libertines , supposeth unden●●●bly that hereticks are knowne , and so they are not knowne to god only , when 〈◊〉 b●ds us beware of them , avoid them , bid them not god sp●●d . pertinacie may be , & is known to men . libertines openly contradict the holy ghost in that they forbid to judge false teachers to bee grievous wolves . remonst . apol. c. . de ma●i●ioso volu●tatis actu 〈◊〉 pertina●ia que est formalis ratione h●resees 〈◊〉 nisi so●us ●o●e judicari potest humana omni● judicia de mente animoque alterius incerta sunt , conjectura fallaces nisi cum quis quod malum esse novit , facere vult nemo dedita opera erras , aut errare se sibi p●rswadet cum de ●terna salute agitur , quare fas non est invito alicui tribuere malitiam : caritas aliud swades . heresie a wicked resisting of the truth , and yet not the blasphemy against the holy ghost . liberti●es say that an hereticke dying for his heresie , hath no evill conscience , but a spirituall and heavenly end . tundite , tundita an●x●rchi follem anax●rchum enim non tundit . celsus ibid. the vain glory and malice of the devills martyrs who dye for heresie . fol. . spirituall stupidity and malice both together in hereticks and sathans martyrs . some ignorance consists with the sinne against the holy ghost . notes for div a -e re●●●n , apol . c. . , . ve lelius de ar●●n . ar●ini . p . l. . c. . n. , who is an to arminians titus . . nevi te esse primo genitum satauae . none to libertines are hereticks , but such as professe a religion which they with perswasion beleeve to be false . liberty of prophesying taken in a threefold sense the words quench not the spirit , vindicated from speaking for liberty of prophesying any thing remon . apol. c. . fo. , spiritum ne extinguite , id est , spirituales verbi dei sensus quos quis se habere a spiritu dei , id est , vel per inspirationem & suggestionem spiritus vel anxiliante spiritu dei sibi persuadet , quo sensu vocem spiritus videntur ipsi apostoli aliquando accipere , thes . . . . ioh. . . qua quam alio sensu accipi potest . r●mon ap to desire false prophets to cease out of the land , is no quenching of the spirit . remon . apo. . notes for div a -e remon . . how the arminian libertines do define an heretick . heretickes to libertines only such as deny things knowable by the light of nature diversity of opinions among them . the punishing of men forpublishing of fundamental errors and the indulgence of a toleration yeelded to them though they teach all errors in non-fundamentals a vain distinction and hath no ground in scripture . some murthers non-fundamentall ●n david , which yet are consistent with the state , salvation should as wel be tolerated as some errours in non-fundamentals , by the distinction of libertines . some non-fundamentals clearely in the 〈◊〉 revealed not to be beleeved with a reserve , and others non-fundamentals with 〈◊〉 . queries propounded to libertines . why may not the magistrate lawfully spare the life of him who out of a libertine conscience meerly sacrificeth his childe to god● or why should ●e punish with the sword some acts not destructive to peace in the con●cience of the punished , and not a● acts of the same ki●d . to compell men to do against their conscience , that is to sin neither in old or new test-lawfull . deut . deut. . ●pan● 〈◊〉 . apo c. . f. . there is the same obligation , the same formall reason ( so saith the lord ) of beleeving non-fundamentals revealed , and fundamentals , and the same necessity of divine command not the same necessity of means called , necessitas med●● . notes for div a -e bloody tenet c p. . r●monst . apo c. . nam v●rbu● dei etiamsi vin obligandi ex se & p●rse habeat , actu t●●en non obligat quenquam nisi intellectum & sic pr●ut adhibi●a omni possibili diligentia & prudentia ●●nclligendum esse creditur , re●no enim obligatur , ad verum v●rbi divini sensu ● sequ●dum contra conscientiam suam erro●●am . the state of the question touching the obligation that conscience layeth on us . tanner . jesuit● to . in . disp . . q . dub . . n. . lib. de paradiso opinio nostra nobis legem in ponit . ph● . gammacheu . in . q. . de act● . hum . c. . sect . . malderus q. . a●t , ● . dis . . ancient bonds of liberty of conscience , se . . c. . p. . though the magistrate punish false teachers it followeth not that he compels them to sinne against their conscience . augustin contr . gau●e●ti● n , l. ● c. . et si ficti aliq ●i persever●●● , non utique ●●op er ipsos 〈◊〉 fucra●t colligendi quos viden●●s ver●●e● . gods way and manner of calling , is no ground why the magistrate should not punish false teachers . ancient bonds of liberty of conscience , s . c. . p. . who is the self condemned heretick , tit. . . 〈…〉 sect . ● . . . r●monst . vi . di . l. . c. . ut heresis naturae potius quam vitium vo untatis sit . l. . c. . err●ces istos sola parit natura per nullam ipsoram culpam destituta gratia , non voluntas auxilium gratia aspernata seducuntur non sponte sua sed naturae necessitate seducunt enim non quia seducere volunt , sed quia non possunt non seducere . notes for div a -e toleration hath no warrant in the word . toleration infer●eth scepticisme . want of infallibility in the new testament , no reason for the toleration in the testament . apolo . n●trar . p. . toleration is against faith , 〈…〉 in the scriptures . toleration is against the ministery of the word . rulers by the fourth command are to see all under them worship god. proposals of the army under sir tho. fairfax . p notes for div a -e rulers , as rulers , not as tipicall rulers punished false teachers with the sword . typicalnesse did not priviledge all the kings of judah and israel to compell the conscience , and punish false teachers , as libertines say . how typicalnesse priviledgeth men to such and such actions , how not . seducers punished by bodily death . punishing of idolators and blasphemers of the law of nature . how wars that are extraordinary in the manner , and in some particular acts may be and are in the substance of the acts ordinary rules oblieg●ng us . the law of god warranted by the law teacheth that false teachers and hereticks are to be punished with the sword . the law deut. . , . for punishing of idolaters . there was no consulting with the or●cle who should be put to death for his conscience in the old testament , but an ordinary way of trying such evill do●rs by judicial proceeding and hearing of witnesses . the end of punishing of false teachers with the sword is not their conversion to god ( ministeis of the gospell onely labour in that field ) but the not perverting of soules and disturbing the safety of humain societies . sacrificing of children to molech punished with death by god● law , not as murther but as spiritual whordome . notes for div a -e laws punishing false teachers were morall , not temporary and pedagogicall ▪ power of fathers and masters in the ●ourth command coercive . compelling to hypocrisie for feare of shame and reproaches , as guilty as compelling men w●●h the sword not to publish heresies , nor seduce others . 〈…〉 . blasphemers and idolaters never were judged to dye , by consulting with the immediate oracle of god , as joh. goodwin imagineth hagiomast●x . sect. , , , . we have as 〈◊〉 a wo●● , the scripture , as immediate consulting with the oracle of god. want of infallibility should exclude all judges to judg , ●ast●rs to preach on write , synods to advise because we cannot doe these with propheticall infallibility . a twofold typicalnesse in the old testament ; one meerly ceremoniall , unreducible ; another typicall , but of civill and naturall use , the use of the latter ceaseth not , because it was sometime typicall , so is punishing of seducers . answ . . seducers of old denied no otherwise god then our false prophets now ●●ayes doe now deny h●m not only those who ●ffend against the principles of nature but those that publish and hold errors against the supernaturall principles of the gospell , are to be punished by the sword . such as slew their children to molech , denied no more the word of god then our hereticks now doe . there be false prophets now under the new testament as there were under the old testament . notes for div a -e 〈◊〉 not expresse rebukin● , of the magistrates , tolerating of heresies makes not for christs ap●●oing of toleration of heresies more then of tolerating , the absolving of a murtherer at the time of the feast , or other crimes against the second table . answ . . the lawes , deut. ● . three in number explicated , the first two were morall , the third ceremoniall for the most part . the wars in the old testament warrant wars in the new , according to the naturall equity in them , but they binde not according to the ceremoniall & temporary typicalnesse annexed to them . notes for div a -e the prophesies in the old testament , especially that zach. . , , , , , ▪ prove that false teachers under the new testament , ought to be punished with the sword so john goodwin answereth in his appendix to hagimastix . the prophecie zach. . & the house of david noteth not the iewes only excluding the gentiles . master goodwins answer to zach. . answer of mr. goodwin . it is not metaphoricall thrusting through that is spoken of zach. . but really inflicted death an●bod●ly punishment . chytaeus in zach . . 〈◊〉 doctores 〈…〉 ut asa propr●●m ma●re● removit a cu●●u ad●●orum . ●ead , propter 〈◊〉 idolorum * esa . . . esa . . . ps . . . ps . . . . ps . . . es . . . pro. . . rev. . . 〈…〉 notes for div a -e so 〈◊〉 . goodwin , hagiomastick . the ignorance of the christian magistrate in matters of religion , no ground why by his office hee ought not to know so farre truth and falshood as to punish heresies , published and spread . ordinary professors may know who are hereticks and false teachers . magistrates as magistrates cannot judge all evill do●●s , for heathen magistrates who never heard the gospel cannot judge gospel-hereticks . how christ taketh service of a christian magistrate . mr . ●o . goodwin . how m. goodwin would elude the place , rom. . to prove that false teachers are not evill doers paul rom. . speakes of magistrats in general what they ought to be not of roman magistrates as they were then . roman well-doing , and ill-doing , not meant in this text . notes for div a -e the pla●● tim. . , . explained . we are to pray that magistrates as magistrates , may not only permit , but procure to us that we may live in godlinesse . rev. the ten kings as kings punish the where , and burne her flesh for her idolatry . extraordinary punishing of hereticks , no case of the magistrates neglect , argueth that the magistrate ought to punish them . notes for div a -e this liberty of conscience is not christian liberty . a speculative conscience no more freed from the magistrate then a practicall conscience . ecclesiasticall censures as compulsory as the sword . notes for div a -e remonstrantes apo. . fol. . no● d●●●●teor parabolam hanc ( de zizani●s ) de beretici , non directe agere . the scope of the pa●●ble of the tares , and the vindication thereof . the danger of punishing the innocent in due of the guilty through mistak is no argument that hereticks should not be punished by the magistrate . the tares are not meant of hereticks but of al the wicked who shall be burnt with unquenchable fire calvinus in math. . non quemlibet rig●rem cessare sub●● christus , sed 〈…〉 . the parable of the tares , and of the sower most distinct parables in matter , and scope . let them grow not exponed by christ and what it mean●●h . what is understood by tares . heresie may be knowne . what is meant by plucking up what is meant by the field , what by the wheat . all the tithes of the parable must be not expounded , nor the time exactly searched into , when the tares were first sowne . how sins are more hainous under the new testament , & how god 〈◊〉 now no lesse s●v● 〈◊〉 under the ●aw , and a city that will defend and protect a false prophet against justice , is to be dealt with , the same wayes as under the old testament , except that the typ●calnesse is removed . what ( let them grow ) imports . how we are to beare permissive providences wherein evills of sin fall out . christ must mean by tares and wheat , persons , not doctrines , good and ill minus celsus . whether false teachers if they repent must be spared , or because they may repent . minus celsus ●o . . zizania , tr●●ico non nocent sed prosunt . augustin , omnis 〈◊〉 , au●dco 〈◊〉 ut corrigatur , aut , ut per eum bonus ex●erceatur . notes for div a -e min●● celsus de hereticcus ●ocrecudis . remonstrantes be●g●ci . apol. c. . p. . the not burning of the samaritans doth prove nothing for the immunity of hereticks from the sword . how s●re wee may compell other nations or ●eathen to imbrace the true faith . of the covenants obliging of us to the religious observance thereof . ancient bonds c. . sect . . p. . . the word of god as it is in every mans conscience no rule of reformation in the covenant . the ●quivocation of sectaries in swearing the covenant . ancient bonds p. . the author of the antient bonds an ignorant prevoricator in the covenant . al moral compel●ing of hereticks , and refuting of false●teachers by the wo●d , 〈◊〉 as unlawfull as c●●p●l●ion ●y the sw●rd , according to the principles of libertines . p. ● . . the magistrate is the magistrate cannot send ministers but 〈◊〉 a compl●sory way . p. 〈…〉 how independents were insnared by presbyterians to take the covenant as the lying author saith . pag. , . how independents sware to defend the presbyterian government , & with tong●● , pen , sword , cry out at it , as tyrannicall , antichristian , and popish . libertines make conscience , not the word of god their rule . so remo●strantes in vindici●s apol. l. . c. . , . nominem , post quam acceptavit decretum , ( this author , post quam accepta●it ●uramentum ) ten●ri illo diutius ▪ quam ea ●●ge qua●enus & qu●ndin ipse i● co 〈◊〉 sua judica illud esse ●erum . how appearing to the conscience makes not the word of god to be the obliging rule , but onely as touching the right and due manner of being obliged thereby . notes for div a -e returne to the commiss . of the gen. assemb . of scotland , an . . p. . returne of the parliament of england to the com. p. ● . anno . the pretended liberty is contrary to the nationall covenant petition to the king , inviting him to returne to his parliam . d●●laration from the paul. 〈◊〉 to the state of scotland by mr . ●ickri● . petition to the king , . 〈◊〉 . . declaration of the kingdome of scotland when they came into england in their second expedition to joyne in the cause for religion and the covenant . treaty betweene england and scotland . ordinance of both houses . die lunae . septem . appoved by the assembly of divines at westmin . ▪ septem . . mr. phillip nye his exhortation before he read the covenant which was taken by the parliament of england , and assembly a●no . dec● . . at margarets church . mr . nye p. . returne from the parliament of england to the commission . of the generall assembly anno . ordinance of lords and commons an . . feb. . ordinance of parlam . . feb. . the declaration of both kingdomes an no. . p. . p. , , , declaration to the gen. assembly aug. . letters of the assembly of divines and commissioners of the church of scotland , to the belgik , french , helvetian and other reformed churches , an . . we indeavour ( making the word our rule ) the nearest conformity to the best reformed churches and u●iformity in all the churches of the three kingdomes . decla . after the battle of kenton . remon . of the parl. decla . of the parliament of scotland , ● . nov parliaments decla . given by their commissio ▪ aug. . commission . papers to the convention of states in scotland . ord. of parl. , j●n . sal●m . spark of glory p. . . , . del ser . before the house of commons , p. , . . . ordin . octo. . ordina . march . . and an ord. aug. . ordinance of parl. march , . ordinance of parl. . nov. . propositions of peace sent to the king to newcastle an . july . and now again sep. ordinan . feb . . ordinance . feb. . ordinance . ma● . declaration of the house of commons . april . declaration of both kingdoms . returne to the commiss . of the gen. assem p. . declaration after the battle at kenton . declaration of both kingdomes an . returne from the parl. to the privy councel of scotland , . confession of faith , c. . s . . c. . s . . notes for div a -e mr. goodwins unsound glosse touching the counsell of gamaliel , acts . calvin censures both gamaliel and iohn goodwin commen . in acts . . caeterum si quis omnino rite expendat , indigna est homine prudente sententia ( gamalielis ) scio q●●dem a multis haberi pro oraculo sc . eos ( anabaptistas ) perp●ram judicare vel hinc satis clarè pate● , quod hoc modo abstinendum esse ab omnibus paenis nec amplius ullum maleficium corrigendum , verè quidem dicitur non posse ullis consilus dissolvi quod ex deo est ; quod autem ex hominibus minus fi●mum esse quam ut consistat , sed hinc perperam colligitur , cessandum , potius videndum quid deus nobis mandet . vult autem maleficia a nobis coerceri , in hunc finem instituit magistratus eosque gl●dio armavit , rom. . piscator , nam 〈…〉 ●●ones humano consilio & audacia 〈…〉 d●sso●v untur ●●men 〈◊〉 magistratus est operum dare ut alas conpescant , & prohibean , & hujusmodi novatores pro merito puniant . * gualther dubius & ambigus in sermone apparet , longe igitur alia illorum magistratuum ratio est qui v●ritates vera cognitione illuminati , illam ex officio tueri , & errores extirpare debent . vaticanus , citeth bullinger , a contrary to calvin in gamaliels arguing , but both commend the moderation of gamaliel . ●ut bullinger saith , adversus , anab. lib. . c. . nil adeo iniquum & injustum de quo dici non potest si ex deo , perficietur , si non ex deo sponte cessabit . gamaliels argument proves as strongly that murtherers and adulterers should not be punished , as that men ought not to bee punished for their conscience . the argument of gamaliel owned by adversaries readers all the fundamentalls of the gospell uncertain , and topick sc●pticisme to all the most well settled beleev●rs . gamaliels argument doth co●clu●● that w● are not to oppose ●y arguments and scriptur● , a●y blasphemous way agai●●t the gospe● . imme●iate 〈…〉 is 〈◊〉 the rule of our actions . notes for div a -e the 〈…〉 burning 〈…〉 from 〈…〉 . lu. . 〈…〉 ambro●●us 〈…〉 tibi clement●● ad 〈…〉 samaritani a quibus 〈…〉 crediderunt . hieronimus in locu . ut apostolicus sermo haberet efficientiam voluntatis est domini ; nisi enim ille jussetit frustra dicunt apostoli , ut ignis discenda● . the case of elias calling for fire from heaven , and of the apostles , luk. . much different . swarez com . de virt . theo. disp . . sect . ● . nu . . iohn baptist , or a necessity for liberty of conscience , c. ● . p. . n. . bloody tenet , c. . p. , . m. s. on iohn goodwin to . p. . antient bounds . p. . the meeknesse of christ being extended to publicans , extortioners , and harlots , doth as well conclude , such ought not to be punished by the magistrate , as that false teachers ought not to be punished by him . by places from the meeknesse of christ socinians labour to prove the magistrate is to shed ●o blood under the new testament , s●cinius defens . verae sent . de magist . polit . adver . jac. pal. bar . . so . . . sed negant ( raccovienses ) cum qui christianus effe velit , humanum sanguinem fundere posse , sive privatus sit , sive magistratum gerat par . . fo . . christianus judex in sententia ferenda , christianae aequitatis & clementiae non est obliturus . ostorodi●s inst . rol. c. . praecepta christi ( elementissimi ) non permittunt ulli homini ad amore vitam . ●malcius contra frantz dis . de ●on-oper . nec christus praecepit homicidas morte plectere , disp . de reb . c v. semper ( magistratus ) habenda est ratio legum chri●ti . catech raccoviensis de proph . mun. chi. c. fo . som● . defen . vet . sent . de magist . poht. li. . fo . . smaltius disp : dereb : eiv d. stewart his part in answ . to m. goodwin p. . censur . professores leidenst . . sec . ult . p. . christs not breaking the bruised reed , would prove that hereticks are gracious persons , though weak in saving grace , and lovingly ch ●rrished by christ , if the place is . mat. . , . helpe the adversaries . christs meeknes● not ince●sistent with his ju●tice . rash judgement condemned , cor. . . is nothing for pretended tollera●●on . that many through the corruption of their own heart render hipocriticall obedience , because of the sword , proveth nothing against the use of the sword , to coerce false teachers . antient bounds c. . p. . matters of religion ought to be inacted by the law of princes and christian rulers , that such as contravene may be punished . lawes of rulers in matters of religion , do only finde the outward man. c. &c. . & p. ● , . the false teacher is to be sent to the church and pastors thereof , that he may be convinced before he be punished . notes for div a -e how iudiciall lawes oblige to puni●●ment . profess . l●id . in syn●p . pair . theo. disp . . gamachaeus in . q. . c. . iudiciall lawes were deduced from the morall law. thomas , . q. . art . . swarez de legib . p. . c. . n. . epiphanius de heres . augustinus de haeres . . irenaeus , l . c. . augus . de her . . soto de insi●t . & jurae l. c. . aquinas ▪ q. . ar . . medina . q. . ar . . q . ar . . valentia . dis . . q punc . . gamacheus . . c. . conink de acti supe●n dis . . dub . . no. . true causes of war with other nations . m●sius cornelius a lapide . abulensis in josh . cajeta●us in josh . c. v. ● . swarez de v●r . theo. disp . . sect . . n. . gam●chaeus in , q. ●o de infid . q. . augustinus q ● . in num & in john q two kingdoms , becom●ing 〈…〉 a re●igious co●●nant if it be 〈◊〉 , the one part may ave●ge the quarrell of the 〈◊〉 on the oth●r in case of br●●ch the new altar 〈◊〉 by the tribes ●●● the halfe 〈◊〉 jordan josh . . how 〈…〉 cause of war. calvin comment . in josh . non dubium quin sancto zelo excanduerint , non omnibus quidam da●as gl●dius in manum sed pro su● quisque vocatione & officio viriliter & constanter asserere studet purum religionis statum contra omnes corruptelas . calvin ratiocinantur a minore ad majus . piscator in cor. english divines annot . on josh . . diodatie on ios . . genev● notes . dutch annotations . vat●b●us an . in josh . . cajetan com . in josh . . cornelius a lapide com . in josh . . venerunt ut dimicarent contra ●os quasi . apostatas & schismaticos . vide hic z●●um omnes enim duodecem . tribus faciebant unam rempublicam unamque ecclesiam . tostatus com . . in josh . c. . q. . necessitas autem pugnandi contra duas tribus incumbebat . lex deut. . id jubebat . consilium autem est de contingentibus de modo . hugo cardinal . com . in josh . . masius in iosh . in loc . se●rar . in loc . nicho. de lyra . menochius anno● ▪ in iosh . . v. . fer●s in declama . in iosh . c. ●● . utinam talis zelus in nobis esset & quidem non unum altare erectum videmus sed innumera . swarez de vir . the dis . . sect . . augus . epist . . ad donatistas . constantinus prior contra partem donati severissimam legem dedit , hanc imitati filii ejus talia praeceperunt quibus succedens iulianus deser●or christi & inimicus supplicantibus vestris rogatiano & pontio libertatem perditionis partis donati permisit , denique ●eddidit basilicas hereticis , quando templum daemoniis eo modo putans christianum nomen posse perire de terris , si unitati ecclesiae , de qua lapsus fuerat , invideret , & sacrilegas diffensiones liberas esse permittere● : deinde valentinianus , legite quae contra vos jufferit ▪ inde gratianus , & theodosius legite quando vultis quae de vobis constituerint , quid ergo de filiis theodosi● miramini , quasi allud de hac causa sequi debuerint quam constantini judicium per tot christianos imperatores ●●●issi●● custoditum . christian princes lawes against errors and ●●resies . eusebius in vita co●stan . c. , . & l. c. . ruffinus hist●r . p. . c. . iovian . l. . c. . nicephor . l. . c. . ruffinus , c. . , . nicephor , l. . c. . socrates , l. . ● . . theodo●us anagnostes collect . l. . the unconstancy of timotheus coton bishop of constantinople , of petr. mongus bishop of alexandria . evagr●●l . . c . pic●s mirandula in apoloq . q. . nemo sanae mentis ita opinatur . vt alio modo opinari posset , quia ita vult opinare . edictum valentiniani & martiani lex . quicunque cod. de heret . ultimo supplicio coerecantur qui illicita docere tentaverin● . pametius c. . de diversis religionibus non admittendis . augustinus , epis . . ad boni●●● occidunt animas affligantur in tempore , senipeternas mortes faciunt , & temporales se perpeti conqueruntur . august . contra epist . parmen●ani . c. . m ▪ actinius de domin●s de r●p . eccles . l. . c. . augustin . con . crescom . gra. l. . c. . desid & operib . . epist . ad marc●●●●a . epist . . as constantine g●ve out severe l●ws against d●natists , so did iulianus the apostate restore temples to heretickes , and granted liberty of conscience to them , that so he might destroy the name and religion of christians , as is before observed . so augustin . ep● . ad donatistas . god only determineth punishments for sinne . the punishing of a seducing prophet is moral . to punish the seducing teacher is an act of justice morally obliging men ever , and every where . false teachers in seducing others , apprehend th●● hand of divine vengeance pursuing them ; as other ill doers do ; and so it must be naturall iustice in the magistrate to punish them . the punishing of false prophets , is of the law of nature . idolatry is to be punished by the judge , and that by the testimony of job c. . who was obliged to observe no judicial law but only the law morall and the law of nature . english divines ●n . on job . ver . . pagninus in verbo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercerus ibid. lxx . chaldaica paraphras . hieronimus h●eron . transl . iob . v. . hieron . trans . exod . . biblia parisien● . & complutens . lxx . syraica versio samaritan . vatab. iob . iunius iob . piscator ibid. pineda com . in iob . . sanctius in iob . v. ● . ier. taylor libertie of prophecying sect . p. , spalato de rep. f●cles . l . c. . which booke is wanting in the ordinary coppies . tay●ors liberty of prophecying sect . p. . how the fathers deny the sword is to bee used against men for their conscience . taylor liberty of prophecying sect . . p. . church cens●res and rebukes for conscience inferi●● most of all the absurdities that libertines imp●e to us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spernere conten●●●re . that there was an immediate response of gods oracle telling who was the false teacher , is an unwarranted forgery of libertines . if heresie bee innocency , seducing hereticks ought to be praised and rewarded . liberty of prophecying . the magistrate as a magistrate according to prophecies in the old testament is to punish seducers . bloody tenet c. . p. . what master williams giveth to the magistrate in religion is not sufficient . christian kings are no more nurse-fathers isai . . . to the true churches of christ , then to the synagogue of antichrist according to the way of libertines . the mind of divers famous authors touching the parable of the tares . mr. williams mis-interpreteth the parable of the tares . guli●l . paris●ensts on the parable of the tares . let them grow till harvest , because tares may become wheat , but that is uncertain , but it is certain that wheat may become tares , then let them grow till harvest to destroy the people of god , is as if one should say , let a few wolves continually eat and devoure the flock , because god happily shall make these wolves sheep and lambs , and let some few● burning torches devour and consume the wood , because god may make these fruitfull trees , and let some few lepers , who continually infect most contagiously remain among whole people , because god may save them . calvin advers . servetum if the words of the parable be precisely pressed , all magistrates must be interdicted of the use of the sword , ch●ker in parenes . the par●ble speaketh not of ●udges . ●eza nor none of the fathers ever said that hereticks should not be judged till the last day , chrysos● . hom . . on matth. d●ssipate the assemblies of hereticks but kill them not . jaco . acontius by the wheat are meant the godly , by the tares the ungodly , if both godly and ungodly must be ●●●ered to grow , all magistracie and authoritie of discipline should be abolished . jacobus simanca . tares are all wicked men , then no wicked men must be punished , most absurd . ga●acheus . if reall danger be imminent , the church and the christian magistrate must abstain from discipline , and the parable saith 〈…〉 so suarez . tannerus , least ye pluck up & c. ●ee gives a just and adequate reason of the permitting of evill . azorius , by tares hereticks are not understood acco●ding to the mind of chrysost . augustine , hierom● euthymius , theophylact . the parable of the tares considered . mr. williams holdeth that the prince oweth protection to all idolatrous and bloodie churches , if they be his subjects . how the magistrate is to judge of heresie . a magistrate and a christian magistrate are to be d●fferenced , nor can or ought all magistrates to judge of , or punish all hereticks . bloody tenet , cap. . p. , . whether peace of civill societies be sure , where there is toleration of all religions , and what peace christians can have in toleration . peace is commanded in the new testament , no word of toleration of divers religions , which are the seminaries of discords between the seed of the woman and the serpents seed , in all the new testament , is to be found by precept , promise , or practice , nor any ground of repealing judiciall lawes , for puni●hing seducing teachers . libertines give us heathenish , not christians peace under many religions . notes for div a -e remonst . apo. c. . p. remonst . apo. c. . p. ● . bullinge● adver . anabap. l. . c. bloudy tenet . c. . p. , . ancient bounds scripturall persecution is only for truth . asser . there is a tongue persecuting by rebukes , which is condemned by libertines in matters of religion , as well as handpersecution . opeatus mel. vitan . l. . episcopos gladio linguae jugulastis , fundentes sanguinen non corporis , sed honoris . bullinger adver anabap. l. . ● . augus . epist . magis ancilla p●rsequebitur satam superbi●n●o , qu●m ●llam sa●a co●●cendo , illa enim dominae faciebat injuriam , ista imponeb●t superb●ae discipli●m . augus . petitiano , l. . c. . noli diccre absit , absit ●conscientia nostra , ut ad nostram fidē aliq●em compellamus , facitis enim , ubi potestis , ubi autem non facitis , non p●●testis , sive legum sive 〈◊〉 timore , sive res●entium mu●●t●d ne . so were marcis presbyter victoriensis , and mareitius urgensis , per●ecuted by donatists , augus . epist . 〈◊〉 . carwright joh . on tit. . . amesius de conscien . l. . c. . an haeretici ●nt ● civil● magistratu puniendi . q. . re. r●primendos esse haereticos abomnibus plit . 〈◊〉 rom . . tim. . . n. . si vero etiam manifeste blasphemisint , & in illis blasphemus pertinaces ac praefracti , p●ssint etiam affici supplicio capitali , lex enim illa , levit. . . . quamvis non obligit christianos quatenus est lex , quatenus tamen est doctrina a deop ofecta pertinet ad christianorum directionem in ejusdem generis causis ; joannes clopenbur●●● in gangrena anabaptis . tripa● . histor . l. . c. . bullinger . l. . c. . c. . petition of famil●●● to k james an . they commend king james in counselling pr. henry to punish putitan non-conformists , and plead for liberty to themselves see survey of the spirituall antichrist , pag. . apolog. remon . bloudy tenet . c. . p. . libertines ought no● to suffer death for any truth . mimus celsus sect. fo. . mimus celsus denieth the coercing of seducers upon socinian principles . citech racco v●d : proph . mu. . c. c. . socinus in praelec . c. . com , in joh. fo . . prae●er theol. c . f. . ostorodi●s inst . chris relig. c. . c. . c. . c &c. smalcius de divi● c c . f. . contra smig●●c c. f. . volkelius . episcopius dis . de●es●l c arm deleg & evan com . the. . ancient bonds of liberty , reas . , . the lords patience towards sinners in the old testament was no argument of not coercing false prophets in that o●d testament , as the author of ancient bonds &c. supposeth . acontius de steatagematis satanae , l. . p. . 〈…〉 . hope of gaining blasphemers no more ground of sparing their life , then hope of gaining murtherers can be pretended as a ground why they should not be punished . whether to be persecuted for conscience true or false , be a proper note of the tru● church as iob. baptist , saith , cap. . necessi●y of toleration , quar. . see osterodius iustit . rel . c. . f. . smalcius praefat . re●at , frant . soci● . praelect . theol. c. . smalcius refut . lib. de satisfact . christi c. & lib , de offic . christi . jesus christus est primus ac solus praeco hujus doctrinae ac multo perfectio is quam ea quae ante christum , in popul● d●i fuit . p●liander in concertat . socinian . disp . . thes . , , . peltiush●rmon . socin . & remonst . art . . art . . volke●ius in verbis christi illis testimoni●s ( inquit ) exod. ● . . lev. . . deut . ●am legis mon●em fuisse comprobatur , ut ultio ac vindicta fuisse permiss● sta●uatur , mod● per magistratum , non autem propti● authoritate fieret . cui quid em legi christus sua verba opponens , omnem non modo privatam , sed etiam publicam vindictam abrogat , suisque praecipit ut omnes perpessiones quae alterius maxi●●ae obversione significantur , omnemque bonorum jacturam , quae pallii dimissione innu●tur , omnem denique molestiam , quae coactione ad unum milliare designatur , ita ferant , ut similem denuo injuriam subeant , potius quam illat●m , ●ive per se , five per magistratum ulciscantur . there be no new commandements of christ to love our enemies in the new testament , which were not commanded in the old , as joh. baptist saith c. . they that suffer for heresie and killing their children to molech by baptists way , so they preserve conscience , suffer for well-doing , and according to the will of god in the apostle peters sense joh. baptist preface to the reader , and c. . necessity of toleration by samuel richardson , an . . quer. . q. . and pag. , . ancient bounds p. , , . we judge not that hereticks seeming to be hereticks should be punished , but those that are hereticks indeed ought onely to be punished . joh. baptist condemns . notes for div a -e joh. baptist ▪ c. . ancient bounds reas . . p. . storming of the antichrist . c . p. . joh. goodwin . h●giomas . baptist falsely chargeth on us that we teach a man should beleeve whether his conscience say so or not , and should doe and pray without the spirit of adoption , and that for these foregoing merits of congruity god will give us faith ▪ which doctine we detest . ancient bounds preaching of the word without the spirit is as unable to work faith as the sword , and the argument from our impotencle to beleeve , is as strong against the one as against the other . the sword hath strength against only the outward m●n to cause him to abstain from seducing of souls , not against the conscience . argument . it s a false principle of toleration , none are punishable for heresie because heresie is to god only knowable , and to no mortal man. goodwins sermon theomachia . acts . . saltmarsh sparkles of glory , preface . the heretick is knowable by the scriptures . impotency of beleeving , being naturall in the old testament , as in the new , it was to the jews as good a ple● against the lords law to punish seducers as to us . reasons against forced and unwilling obedience . against forced abstinence from murther , particide , at al times in the old and new testament , do contend against gods laws of punishing seducing teachers . bloudy tenet , c. . p. . the magistrate commandeth the outward man , and yet commandeth not sin and carnall repentance how the magistrate commandeth obedience to the law of god ; to wit , in reference onely to externall peace and the halfe and outside of obedience , and yet not hypocriticall in its kind . del sermon before the house of commons , p. , . epistle to the two daughters of warwick . s . ▪ . del serm p. . theol. germa . c. . , . rise & reign er . , . er . . bulli●ger adversus anab. l. . c. . & l. . c. . calv instruct . adversus liber . c. . p. . towns assert . of grace , p. , , . s a'm●rsh free grace , , . bam. gortyn . simplicities defence p. . . ancientbounds c. . reas . . because man may abstaine from heresie and seducing , upon false grounds to wi● , the magistrates commandment and not from conscience ; it follows no more that the magistrate hath no power so to command , then that the pastor hath no power so to preach . argument . the libertinisme of toleration is grounded upon the pretended obscurity of the scriptures . the main pillar and ground of toleration , makes the scripture a nose of waxe , and puts on it a hundred senses , and makes it a rule of faith to all the false religions , of jew , papist , indian , american , who receive the letters of it . mr iohn goodwin hagiomast . sect . . p , denieth that any now living on earth hath the scriptures , or any ground of faith , but that which is made of mens credit and learning . though the meanes of delivering to us scripture be fallible , yet it neither followeth that these meanes are the foundation , on which our faith is resolved , or that the scripture it self is not infallible . tannerus disp . . de fide , c. . as . bellarm. l. . de concil . c. . stapl●ton doctrin . princip . l. . c. . ultima resolutio fidei non est in deum revelantem simpliciter , sed in deum revelantem ut sic , id est per ecclesiam &c. val. dis . . de fide q. . p. . sect . p. . col . . card. de lugo de side , spe , dis . sect . . n. . malderus de object fidei q. . art . sect . . p. . suarez de fid . disp . . de object . forma fidei sect . pag. . dis . . dub . . concl . lod. maratius tom . . tract . de fide dis . iect . . n. . duvilliusde object fidei l. . q. . lit●e . d. fr. silvius professor , duace●sis m. q. . art . lod cas●ensis capucinus curis . theol. tom post tract . . dis . s . . reasons to prove that we have divine certaintie , that the books of the old and new testament that we now have , are the word of god , contrary to mr goodwins assertion , that we have no warrant so to say , but mans credit and authority . as matth. . . matth. . , , . matth. . . matth. . . matth. . . mark. . . mark. . . luke . . luke . . . . luke . . luke . . joh. . . . joh. . . act. . . act. . act. . . act. . . rom. . . rom. . . rom. . . . rom. . . rom. . . rom. . . rom. . . cor. . . ● cor. . . cor. . . cor. . . cor. . . rom. . . rom. . . cor. . . gal. . . . gal. . . . heb. . . pet. . . luke . . rom. . . cor. . . cor . . luke . . joh. . . rivet to . . contra . tract . . whitaker to . . de authoritate scrip. l. . c. . calvin comment in act. . hagiomast . ser. . p. . dr. taylors liberty of prophesying , sect. . p. , , &c. liberty of prophesie , sect. . p. . the knowledge of god is commanded , and the minde is under a divine law , as well as the will and the affections . the trying of the two missals of gregory and ambrose by a miracle was meer folly . liber . of prophe . sect. . p. , . the causes of heresie . all ignorance of things revealed in the word though most speculatively , are sinfull errours . the place cor. . , , . expounded and vindicated from the glosses of adversaries . dr. taylors mistake of heresie . what vinciblenesse must be in heresie . dr. taylor maketh the opinion of purgatory no heresie , and groundlesly . of errours how they are sinfull in matters revealed in gods word . liber . of proph sect. . n. . liber . of proph n. . n. . simple errours of things revealed in gods word are condemning sins . ob. . sect. . how opinions are judicable and punishable . for the father to kill the son , upon a meer religious ground , is no murther , nor punishable by libertines way notes for div a -e sect. . n. . bloodie tenet , c. . p. , . the magistrates ministry is civill , not spirituall . bloodie tenet , . . the laws of artaxerxes cyrus , darius , nebuchadnezzar , ratifying the law of god by civil punishments were their magistraticall duties . how fear of civill lawes may work men to soundnesse in the faith . bloodie tenet , page . artaxerxes made lawes by the light of nature , to restrain men from idolatry . bloody tenet , c. . p. . from punishing of false teachers it followeth not that the jewes and all the idolatrous heathen should be killed . bloodie tenet , c. . p. . bloody tenet , cap. . 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 . obj. . bloody ten. c. ● p . circular turnings from protestanisme to popery proves nothing against punishing of seducers . obj . bloody ten. c. . p. . dr. taylor liber . of pro. sect. n. . ancient bounds c. . . p. sect . . the objection of a carnall way by swords as no fit means to suppresse heresie answered . 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. the law deu. . lev. &c. was not executed upon such onely , is sinned against the light of his conscience , and the law of nature , and upon whom the immediate response of the oracle fell , as false prophets . 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 . ecclesiasticall and civill coaction , do both worke alike upon understanding and will. ancient bonds , c. . page . errors against supernaturall truth are not rebukeable , because not punishable , & contra . vatica●us contra libel . calvin ●n . . vaticanus co● . libel . calvi ad not . so si interficis qua sic loquitur ut sentit intersieis propter veritatem : ●am veritas est dicere quae senrits & psal . . beatum pronunciat eum , qui vere dicit quae habet in animo . 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 , 〈◊〉 . . bloudy tenco c. . p. . in four sundry considerations sins are censured . augus epis . ad vincen 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 how the jews suffered heathen idolaters to dwell amongst them . baptist c. . p. ● . . joh. baptist would have us selfe 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 . joh. baptist and libertines teach that liberty of conscience is a way to finde out truth . 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 . libertines make the judging of hereticks , to be hereticks , a bold intruding into the lords ca●●net counsell . ancient bounds , cap. . sect . . reas . p. . bloodie tenet . mr. nicholas lo●k●er , ser . . col. . preface to the reader . liber●ines say , god hath de●●red heresies to be . varietie of judgements in gods mat●e●s is a grief to paul and the godly ministers . gal. . . tim. . , . tim. . . thes . . . tim. . . rev. . . acts . . ier. . . zach. . . lam. . . necessitie of toleration , . qu. . borrowed from bloodie tenet . the punishing of heresies investeth not the magistrate in a headship over the church . the intrinsecal end of the magistrate or of his office is not the conversion of souls . august . lib. . 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. libertines make preaching and commanding to receive and beleeve , and professe the truth , a monopolizing of the truth . a twofold obligation the word spoken or preached lay on the hearers , one objective , another ministeriall . private men have not the like warrant to prescribe what ministers should beleeve and practice , as ministers have to prescribe to private men . argum . libertie of conscience maketh every mans conscience his bible and multiplies bibles and sundry words of god , and rules of faith . all hereticks are in a safe way of salvation , according to the way of libertines . an ordinance presented to the honorable house of commons, by mr. bacon, a lawyer in suffolk, and mr taet, both of them members of the same house, and by their means was twice read, and referred to a committee for the preventing of the growing and spreading of heresies. bacon, nathaniel, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; : f [ ]) an ordinance presented to the honorable house of commons, by mr. bacon, a lawyer in suffolk, and mr taet, both of them members of the same house, and by their means was twice read, and referred to a committee for the preventing of the growing and spreading of heresies. bacon, nathaniel, - . taet, mr. sheet ([ ] p.) s.n., [london : ] imprint from wing. annotation on thomason copy: " sept: london. ". reproduction of the originals in the british library. eng heresies, christian -- england -- early works to . great britain -- church history -- th century -- early works to . a r (thomason .f. [ ]). civilwar no an ordinance presented to the honorable house of commons, by mr. bacon, a lawyer in suffolk, and mr taet, both of them members of the same h bacon, nathaniel a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion an ordinance presented to the honorable house of commons , by mr. bacon , a lawyer in suffolk , and mr taet , both of them members of the same house , and by their means was twice read , and referred to a committee . for the preventing of the growing and spreading of heresies . be it ordained , that all such as shall from and after the date hereof , willingly preach , teach , print , or write , publish and maintain , any such opinion contrary to the doctrines ensuing ; viz. that god is present in all places , that god is , or that he is one in three persons , or doth know or fore-know all things ; or that he is almighty , or that he is perfectly holy , or that he is eternall . or that shall in like manner publish , that christ is not god coequall with the father ; or shall deny the manhood of christ , or that the godhead and manhood of christ are severall natures , or that the manhood of christ , is pure , unspotted of sin ; or that shall publish , that christ did not die , or rose from the dead , nor ia ascended into heaven bodily , or that his death is meritorious in behalfe of beleevers . or that shall publish or maintain , as aforesaid , that christ is not the son of god , or that the holy ghost is not god , or that the scriptures are not the word of god , or that the bodies of men shall not rise after they be dead , or that there is no day of judgement after death . such publishing with obstinacie , shall be judged felony : such persons shall by two witnesses be bound over by two iustices unto the gayl-delivery , and the delinquent shall be indited for felony ; and upon finding the same inditement , and that the party bee found guilty , and shall not abjure his said error , he shall suffer the pains of death , without benefit of clergy : but upon abjuring of the said error , he shal upon two sufficient sureties be bailed . and be it further ordained , that if after abjuring the said errours , he shall publiish it again , he shall be indited and put to death . and be it further ordered , that if any person shall wittingly and presumptuously , or contrary to admonition , blaspheme the name of god , or any of the holy trinity , or shall impugne the word of god , such offences shall be adjudged fellony , & the offender committed without bayl or mainprize ; and the party being found guilty shall be branded in the left cheek , with the letter b. and upon the like offence the second time shall suffer death . and be it further ordained , that all persons who shall publish any of the severall errours hereafter ensuing , viz. that all men shal be saved ; that a man by nature hath free wil to turn to god ; that god may be worshipt by pictures or images ; or that the soule of any man after death goes neither to heaven nor hell , but to purgatory ; or that the soule of man dies or sleepes when the body is dead ; or that the revelations or workings of the spirit , are a rule for a christians life ; though divers from or contrary to the written word of god ; or that a man is bound to believe no more then by his reason he can comprehend ; or that the morrall law contained in the ten commandements is no rule of a christian life ; or that god sees no sinne in the justified ; or that a believer need not repent nor pray for the pardon of sinne ; or that the two sacraments of baptisme , and the lords supper , are not ordinances commanded by the word of god ; or that the baptizing of infants is unlawfull ; or that such baptizing is void , and of none effect ; or that such persons are to be baptized again : and in pursuance thereof , shall baptize any person formerly baptized : or that the observation of the lords day , as it is injoyned by the ordinances and lawes of this realm , is not according , or contrary to the word of god , or that it is not lawfull to joyn in publique , or family prayer , or to teach children to pray ; or that the churches of england are not true churches ; or that the ministers or ordinances , are not true ministers or ordinances ; or that the church government by presbytery , is antichristian , or unlawfull ; or that the magistracy , or power of the civill-magistrate by law established in england , is unlawfull ; or that all the use of armes for publique defence ( be the cause never so just ) is unlawfull . and in case the party so accused for any of the said errours , be committed before two justices , the party so committed shall be ordered to renounce his said errour in the publike congregation of the parish church whence the complaint comes ; and in case he refuses or neglects the same at or upon the day , time , and place appointed by the said justices , that he shall be committed to prison by the said justices , untill he shall find two sureties , of subsidy men , that he shall not publish or maintain the said errour or errours any more . london sept : a discourse concerning the abstrusenesse of divine mysteries together with our knowledge of them may . . another touching church-schismes but the unanimity of orthodox professors feb. . . by i.d. mr of arts and fellow of merton colledge in oxford. doughty, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse concerning the abstrusenesse of divine mysteries together with our knowledge of them may . . another touching church-schismes but the unanimity of orthodox professors feb. . . by i.d. mr of arts and fellow of merton colledge in oxford. doughty, john, - . [ ], , p. printed by iohn lichfield printer to the famous vniversity, and are to be sold by edward forrest, oxford : anno dom. . i.d. = john doughty. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and 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quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -- knowableness -- early works to . heresies, christian -- modern period, - -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discovrse concerning the abstrvsenesse of divine mysteries , together with our knowledge of them may . . another chvrch-schismes but the vnanimity of orthodox professours feb . . . by i. d. mr of arts and fellow of merton colledge in oxford . oxford , printed by iohn lichfield printer to the famous vniversity , and are to be sold by edward forrest anno dom. . to the right worshipfvll dr brent , dr of the civill lawes , the worthie warden of merton colledge . sir , i haue done that here , which intruth i never thought to haue done ; namely put my selfe vpon the publique censure for a sermon : for i knowe , and well consider the superabundancy of this kinde of writing , wherewith the world may seeme not more instructed , then opprest . but the maine reason that draue me on this determination , was a fitnesse here of the argument with the times ; in which case alone ( to speake my minde ) i haue ever thought such discourses , at leastwise excusable , if divulged ; especially when as too the argument thus taken in hand happens a little besides the vsuall roade : not trauers'd and debated in every treatise . vpon this ground , or howsoever i was perswaded , hauing perchance resolu'd of a publication . i knewe not to whom i could more iustly entitle this schedule , then to your selfe . first for the particular respect i owe you , and then by reason of my collegiate duty in which i stand bound . please you then sir , but to accept of these my first fruits : it may bee hereafter i shall bee able to vndertake some one thing or other , which may better deserue your name and patronage . meane while i remaine , as ever , yours in all due obseruance , iohn dovghty . concerning divine mysteries . rom . . ver . . be not wise in your owne conceipts . not to trouble you with any tedious preface : the romanes here in this chapter may seeme vpon their new enlightning by the gospell , not rightly to haue vsed those spirituall endowments which they did therewith receiue . for otherwise not long since they were a people of all most reprobate ; so farre from the light of grace , that they became even void of common sense : what the satyrist speaketh concerning eunuchs in that they are dismembred , quaerit se natura , nec invenit — might be affirmed of them in a more proper phrase , they had by custome of sinne lost the very principles of reason : doing those things ( saith the apostle ) which are against nature . rom. . . but now at length through an especiall calling by god's grace , they were well rid of that wretched estate in which they lay ; being insteed thereof indued with many rare gifts both of the will & vnderstanding ; like men therefore newly recouered from out the dungeon into a comfortable sunshine , they doe not moderately enioy this so vnwonted a light , but with too much exultancie : they wax proud and high minded : before they sinned in not knowing god or what was right , & now they take an occasion of transgressing from the abundance of their knowledge ; as the apostle speakes of leaven . cor. . that a little of it leaueneth the whole lumpe : so here chiefly by a little selfe-conceipt of knowledge , all their other graces are in danger to be corrupted . saint paul therefore to coole and allay this heat of ambition is very diligent : first he adviseth them in the . v. aboue to measure themselues by their proper endowments : whither ( saith he ) you haue receaued the gift of prophecie , vse prophecie , or of ministring , waite vpon your ministery : in the beginning of this th v. he biddeth them not to minde high things : not things which might serue rather to increase their tumour , then build them vp in the spirit . and lastly he presseth them with the words of my text. be not wise , &c. where may you be pleased to obserue two maine parts : first a wisdome forbidden : and then what wisdome it is : the wisdome here inhibited may bee vnderstood , either in regard of the obiect , as be not wise , that is , be not overcurious to prye into secrets vnrevealed : in which sense i will handle ; first , the profoundnesse of divine mysteries : ly , the danger if any shall presse too farre into them ; or you may vnderstand it in respect of the subiect , as be not wise , that is be not conceiptedly lift vp in minde . wherevpon i shall consider the weaknesse of humane knowledge ; & how at leastwise it is not our owne , but from god : out of the second generall , whereas it is denied that we should bee wise in our owne conceipts , a rule or square may be thence supposed , according to which we may be wise , and that i define to bee either scripture or revelation . of these in their order , and first of the profoundnesse of divine mysteries . so deepe are most points of this art , that in truth they are aboue the lawfulnesse of mans search . the apostle in the precedent chap : at the v. tearmes them not incomprehensible , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things not to be inquired into : such as must bee reverenced and admired in silence ; quod non potest comprehendi ( saith lactantius ) nec quaeri debet : if mysteries cannot be sounded by vs , neither ought they at all to be discussed ; it is true that whatsoeuer may conduce to our happinesse , the lord hath revealed most gratiously ; he hath giuen vs his word to bee our guid and comfort ; for as the israelites were in the vast wildernesse , so are we beset with sinnes and errours in this world : as they then iournied towards the earthly canaan through conduct of those two pillars exod. . v. . so may we walke safely on towards the heauenly by the guidance of his double testament ; nothing there is that may help to further vs , but it is either in both , or in one of them imparted : but as for high and sublime mysteries the lord hath greatly concealed them ; hee hath as it were close lockt them vp : for suppose he did communicate and lay them open , they would not so much instruct our faithes , as amaze our iudgements . flashes and strictures of lightning doe indeed enlighten the eye , but by reason of too subtile a nature they doe also hurt it : euen so mysteries too abstract are apt to dazle the weaknesse of reason , if they were presented vnto vs. there are i confesse degrees of knowledge : the spirituall man vnderstands a great deale more then the carnall : his eyes be newly vnscaled by grace , as once s. pauls were : but it is touching matters of saluation or faith : as for these hidden and abstruse points he is still dim-sighted . in the th of the apoc. v. . t is said , who is able to open the booke ? who but the lyon of the tribe of iuda ? it is meant of the booke in which such secrets lie coucht , and infolded ; where you may note , that wee , nay the best of god's saints , are so vnfit to expound the contents , that wee may not so much as vntie the claspes . now the reason of this may be , both mans dulnes , and the abstractnesse of these points ; as for man , he is of an vnderstanding much darkned : what it was before the fall , whither as of a viator , or a comprehensor , or mixt as aquinas sum : p. ª , q. . resolueth , it matters not : but certainely he did not then apprehend supernaturall things more fully , then since hee doth searcely and with dimnesse ; as the earth is , so are the earthly , of a dull and heauy capacitie , reason here hardly raising it selfe aboue the sense ; david acknowledgeth in this regard that he was ignorant , nay foolish , and as a beast , psal . . now on the otherside divine mysteries , whither they concerne god in his nature , or in his attributes , they are very sublime . first god in his essence he is so pure , that he is purity and abstractnesse it selfe : as the eie be it neuer so cleere cannot see the thinnesse of the ayre : so neither can the eie of the minde truely imbrace the purenesse of the dietie , because wanting as 't were a solid substance wherevpon to fix ; and therefore you may obserue how alwaies it falls downe streight vpon conceipts more grosse and earthly ; cum accesseris ( saith one ) longius abit , god the neerer wee labour to approach him , the farther wee shall finde him remoued beyond our search ; the poet some where brings in aeneas catching earnestly at creusa's ghost , but that flying and escaping betweene his embraces : wee may puzle much about the diuine essence ; but euen then when wee thinke to haue laid hold on it , it proues incomprehensible ; say i am that i am is my name , was once the instruction of god vnto moses , exod. . v. . and let him be still what he is : it is impossible that hee should be measured by mans weake braine . much lesse may that sacred diuision of the trinity be perceiued ; how three persons are as it were grafted vpon one and the same essence : what the schoolmen vrge by way of similitude from the vnderstanding , memory , and will , doth but badly illustrate the cause ; for if the father begot the sonne as the power of the vnderstanding produceth its act , them must the sonne beget another sonne as being with the same power indued : likewise as the spirit is produced by loue , so shall it produce againe a spirit by loue ; wherefore this instance fals short of a due resemblance : yet is it i confesse the best helpe and shadowe for expression that either here wee haue or may expect : whilst moses kept vnvailed , the israelites could not indure to look vpon his face it was so bright ; neither may wee behold this mystery vnlesse it bee through such shadowes and that but weakly ; so then that which tertullian hath here defined , is most remarkably true : deum aestimari facit dum aestimari non capit : wee doe best apprehend god either in his essence , or in the trinity , if we confesse that we cannot . come now to those attributes of his power , his will , and such like ; what man is able possibly to reach them ? who doth not streight acknowledge his dulnesse ? so long as the vnderstanding meets with obiects equall and befitting it's strength , it doth well enough ; but the hand you knowe cannot graspe a thing bigger then it selfe : neither can a finite apprehension throughly conceaue those properties , as being infinite : it doth well conceaue that they are infinite but not the infinitenesse ; hee is as high as heauen what can'st thou doe ? deeper then hell what canst thou knowe ? iob. . v. . by the power indeed of the almighty was this round world framed ; his arme and strength laid the foundation of it , no man doubts : but cleerely to apprehend the manner of its production , requires more then a finite capacity ; our vnderstanding is not able to passe ouer so vast a distance , as lyeth betweene an vtter nothing , and the newnesse of a being . saint paul makes it an act of faith to perceiue this , through faith wee vnderstand that the worlds were framed , heb. . . yet especially are those mysteries of his will and decree most abstruse ; for they be not only abstract in their owne nature , but also concealed by god of purpose , no man knoweth the things of a man saue the spirit of man which is in him , . cor. . and a prudent man ( saith solomon ) concealeth his knowledge , prov. . v. . now god is all wisdome , and for this must be as secret in his determinations , as he is iust and vpright ; whither he reprobates men absolutely , or vpon a presupposed fall , seemes a question of a perplext difficulty : againe , whither he allowes sufficiency of grace to all or not , 't is easier to argue , then finde out wherevpon to pitch a setled assent . the aegyptians to declare the abstrusenesse of their rites did place vpon the forefront of their temples the picture of a sphynx : how much more iustly may wee doe so ? so many scruples doe occurre in the bulke of diuinity , which if they be searched vnto the bottome , they far surmount humane reach . i let passe here that great mystery ( as saint paule calls it ) of christ's being incarnate ; that of the last restoring of our bodies , both which for their seeming impossibility , were points in times past which ancienter professors of the christian faith did most hardly digest ; humane reason proued so incapable to entertaine them , that they became vnto it a rock of offence : neither stand i to inlarge those disputes of the worlds consummation , of antichrist , with others , not so rightly to bee tearm'd doubts as riddles ; not the angels themselues perchance do comprehend them , as being of that rancke into which they doe but peepe as before they did into that of the redemption of man kinde . mirandula in his apologie much extolleth certaine cabalisticall volumes which he had , as if in them all such mysterious doctrines had beene darkly comprized ; for ( saith he ) besides the holy writ , god did so provide that whatsoeuer is to be known , might out of these be collected by the more wise and painefull iewes : which his opinion he groundeth vpon esdras . esdr , . . this is but a meere fancy , yet so farre it agreeth to right , that by it is intimated the abstrusenesse of diuine truthes ; out of whose womb commeth the yce ( saith the lord ) iob. . or , hast thou entred into the treasures of snowe ? if not into those naturall storehouses of yce & hayle , much lesse can we ascend into those spirituall ones of which i speak : doubtlesse they are more remoued , and being heauenly they as farre exceed the compasse of mans wit , as the heauen is diuided from the earth . neither bee these alone of chiefest moment so involued , but lesser also and those which we perhaps do iudge our selues to vnderstand compleatly ; but that of gods prouidence & the administration of the world , may seeme to haue stagger'd the kingly prophet : how the wicked should still flourish , and the righteous bee daily afflicted : the manner of the soules beginning , whither propagated or infused , did much trouble austin and hierom ; caliginosissima quaestio ( saith * one of them ) it is a question too intricate ; not to heape vp many : * arnobius in the controuersie , why god permits sinne , sith he hates it , yeeldeth himselfe in a manner blanckt . if any shall aske why divine truthes are so obscur'd , it may bee they are reserued to augment our future blisse , which shall consist as well in the enlargement of our knowledge , as the refining of our wills : when the vaile of ignorance is to be taken away , and wee shall knowe even as we are knowne , . cor. . or perhaps it is to encrease the state and respect of them ; for men doe vsually esteeme that with greater reverence , with which they bee not so throughly acquainted . vpon this ground the heathen also did , ( as macrobius obserues ) couch their religion vnder darke types ; thence so many fables and seeming toyes : with reverence to this policy , some heretiques likewise had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that of the apocal. . howsoever , as long as wee remaine clothed with this corruptible flesh , we be in such mysterious points but weakly grounded ; we haue onely assensum fidei an easie beleife , not assensum scientiae , a peircing knowledge ; religion is not as other sciences , it supposeth and takes vpon trust very much : which gaue occasion long since to the blasphemous pagans to deride it as a groundlesse fabricke of the braine : it beleeues much and knoweth little , yea knowledge it selfe here is but a kinde of practicke beleife : if any man will doe ( gods ) will , hee shall knowe of his doctrine , iohn . v. . take but saint paul for an instance , a man of rare excellency ; one who had beene wrapt vp aboue the heauens and himselfe : yet ( as himselfe doth imply ) he heard those things in his rapture , which afterwards he did not well conceaue ; nay in the argument of the iewes reiection , and calling of the gentiles , when he hath driuen it to a head as neere as hee can , he meets with a sea vnfordable ; hee is faine to sit downe as it were vpon the banke , and cry out , o the depth of the wisdome and knowledge of god. i will conclude this point with the words of the historian ; that which he speaks of state misteries , may of these be more fitly pronounced , non aliter ratio constat , quàm si vni reddatur : it is the priuiledge of divine mysteries , that they be vnderstood of god alone . as for others , a bold enquiry here , is not more irreverent , then full of danger and hazard , which is my second point . when men walke vpon prerupt and steepe places , they are subiect to fall ; and so here by medling with these high points , an errour or heresie is quickly incurred ; yet such is the intemperate desire of knowledge , that men cannot bee bounded in the search thereof ; even our first parents in paradise were not free from this itch ; where when all the trees besides were granted them for vse , they must needs tast the excepted fruit , which ( as nicetas chomates imagineth ) was nothing but an allegory or figure of knowledge . hence in their posterity such lusting after nouelties : such an vnsatiate curiosity . in truth to asswage this humour in part , the lord hath wholly exposed all the creatures to mans disquiry ; as it is said of the leviathan , psalm . . that god hath made the wide sea for him to play in , that is to expatiate and take his swinge ; so hath he as it were made this lower world for mans delight and contemplation ; he may roue as he list , and not only rest in the outside of things , but also lawfully diue into the inmost essence . but for divine mysteries , if we presse too farre , we become obnoxious to errors & slips ; for from whence sprang heresies of old in the christian world , but from this fountaine ? whilst men in the search of truth were directed rather by too much ambition , then an aduised modesty ; whilst they would needs be tampering beyond their skill in points of the chiefest moment . hence is it that wee finde more heresies to haue arisen concerning those two greatest mysteries of the trinitie and incarnation , then about all the rest : arians , nestorians , yea most sects did stumble at these blocks : the stomacke when it meeteth with meats hard and not well to bee digested , it sends vp noxious vapours into the braine : euen so these men lighting vpon points which were too knotty for them , and not being guided by discretion , insteed of doctrines broached their wild conceipts : for this cause wee finde the fathers euermore cautelous and very retir'd . read but st hilary in his . l. see before the entrance of his dispute concerning the trinity , how he puts on , and then falls backe , venters againe and recoyleth as fast : mihi ( saith he ) in sensu labes , in intelligentiâ stupor est : both my sense and reason are astonisht . the good father may seeme rather to haue feared a surreptitious curiosity , then if he should bluntly haue betrai'd the cause . at the synod of nice where the same point was debated , the bishops there expresly reiected the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vndertake they would to proue the mysterie , but for the manner they durst not . such was their religious diffidence in these matters : and such others also ; to whom i could wish that the schoolemen were not vnlike . but contrariwise what arrogancy doth wholy possesse them ? how respectlessely doe they thrust into the most hidden secrets ? it was a time when the lord gaue command , exod. . v. . that none , neither man nor beast should touch the mount where himselfe was . and surely there is great reason why the same edict should bee proclaim'd againe : this boldnes of some wits calling too nicely into dispute , those mysteries , which are more iustly to be adored ; euer and anon they discusse the absolutenesse of their makers power : what may be effected by it , and what not : sometimes they argue his freedome and will , and happily limit it with some vaine distinction : nay so audacious are many , that except they sport themselues in these mysteries they be not contented ; witnesse for instance sake those queries , whither god be materia prima , and , whither christs divinitie might not suppositate a fly : which & such like doe not informe the minde , but truly wrong the maiestie of god : so that here i could almost applaud that sharp censure of iudicious calvin , though in another case : scholae in deterius semper aberrant , the schoolmen do alwaies incline to the worse hand . neither in this are the arminians lesse to bee condemned : who hath been his counsellour ? saith the prophet concerning god , isa . . . whom among the sonnes of men did he choose for his assistant ? but they as confidently state those his acts of election and reprobation , as if they had themselues decreed them : they soare vp on high euen into the bosome of the almighty : men oftimes of greater reach in controversies , then of wisdome or discreetnesse . our saviour once tooke vp peter , ioh. . . but for that frivolous question : what shall this man doe ? hee is offended with the disciples for inquiring too narrowly after the restauration of the iewish estate , act. . . how much more is it to be feared that hee will sharply rebuke those forenamed intruders , if they learne not betimes to curb their knowledge ; austin in one of his epistles , hath a pretty allusion of a certaine passenger falne perchance into a pit : obsecro ( saith hee there so falne to one comming to his rescue ) quomodò hinc me liberes , non quomodò huc ceciderim quaeras : stand not to expostulate with me how i slipt in , but rather kindly helpe me out : we are all falne through adam into a wide gulfe of vnhappinesse ; let vs endeauour to recouer our selues : let vs examine rather by our course of life our hopes of blisse or not , then curiously looke it in the first decree . our sinnes and miseries require the goodnesse of a mediatour : as for a sophister to dispute the occasion we need not ; especially since , as arminius himselfe concludeth , these points be not requisite neither to be knowne or beleeued : it is in his declaratione sententiae , before the states . yet are they still so fraught with subtilties , that the very pervsall may seeme of greater danger , then it can be of profit . how often see wee many here to suffer shipwrack , whilst they couet to goe farther then their ability or strength will permit them ? the prophet david psal . . compareth the iudgements of god to a depth , or an abysse . now in a depth as long as we can finde footing , we be well and safe : but if that faile , a feare streight seizeth on vs of being plunged : thus in abstruser mysteries , as long as we can haue the help of reason too , wee may wade the more securely on : but when that once is swallowed vp , a mazelesse confusion must needs followe . you knowe what poets faine of pentheus ; he was torne but for viewing too neerely the rites of bacchus : vpon which one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such wisdome is madnesse outright ; you may remember how the lord long since gaue vp the ancient philosophers to vanish in their owne deuises , because they vsed the talent of their wits to idle disquiries , and not to the donours praise ; let vs take heed least we deserue alike sentence , by trespassing too far vpon grace , as they did vpon the light of nature . neither doe i by this approue the lazie dulnesse of any : not of such who thinke it acutenesse sufficient to cry downe more acute disputes . men may deseruingly canvase these poinrs , if they shall in their discourses , be guided by reason , and not by fancy or boldnesse . it is here as it was in ovid his medea ; a matchlesse poem ( saith the rhetoritian ) si ingenio suo temperare maluisset , quàm indulgere , if he had not beene too lauishly witty . we be placed by nature in a mid distance betweene beasts and angels : thus also ought our knowledge to bee , lesse then that of angels , as more then what beasts haue : wee must bee content to forgoe many difficulties , if wee can percance vnderstand any . but so it is , that those who meddle here , do for the most part exceed their limits ; as it happeneth in ambition of state , they neuer deeme themselues high enough , till they touch vpon danger . god in many places of scripture is said to be a fire , as deut. . v. . ezek. . . if to a fire wee approach not too nigh , it comforteth , but otherwise it burnes and scorcheth : so here concerning diuine matters , a temperate knowledge instructeth vs ; but a superfluous or presumptuous search confounds the iudgement . i will close vp this point with that of salvian . genus quasi sacrilegae temeritatis est , vt plus scire cupias , quam sinaris : it is not so much curiosity , as a kinde of sacriledge , to prie into the forbidden secrets of gods owne closet : it argues a foule presumption in vs of our strength , when as ( god knoweth ) our knowledge is but small and weake , which is my third point . knowledge indeed is the very light of the soule , a iewell inestimable : yet so apt are men to bee misled by arrogancy , that they inuert that to their harme , which the lord hath bestowed on them for their greate vse ; i told you before of the danger of an encroaching wisdome : of drawing too nigh vnto the flaming bush , to which notwithstanding moses might not . now of this there is no greater an incentiue cause , then this of pride ; when men doe fauour more their own wit , then the iustnesse of the argument they haue in hand ; for this reason you may note how errours in times past brake forth most rife in the eastern churches ; there that of the novatians , eunomians , first tooke root , and indeed what not ? whereas there of the west , as being placed vnder a duller clime , so were they for heresies lesse disposed . the valentinians ( saith iraeneus ) were men qui semetipsos perfectos , & vniversorum agnitionem habere dicebant : they deem'd themselues as it were composed of wit and knowledge ; neither is it a rare sight to see men now adaies to slip from pride to errour : whilst not being seasoned with charity , they swell with selfe conceipt . hence the apostle layeth it for a principall and main ground of perverse doctrines , . tim. . but alas , what is the highest pitch of mans science ? or wherein doth he so excell , but in that he may bee said best to know , if he confesse his ignorance ; can he sound the true depth of the least point in nature ? is he able to satisfie himselfe in any triuiall obiect ? looke but vpon the loadstone , and thou shalt find as many amazing wonders , as there be properties . consider the remora so called : shew mee how so small a creature doth check the tallest ship in its full course : view the curious frame of mans body : ponder the encrease of the buried seed , vbique ( saith scaliger ) clamandum est nos nihilscire : one neuerthelesse , who did ( i beleeue ) iudge as charitably of himselfe , as another man. reason and sense be the only or chiefe promoters of our knowledge in this world ; now these for the most part , are as subiect to errour , as weak in their helpes ; whereby it hapneth that those things which we doe vnderstand , we know but in the rine & slightly : like aesop's fox , who did licke the outside of the glasse , when he could not come at the substance . as for tumor then and height of conceipt , it argueth nothing here , but want of an experienced insight : the very claime to much knowledge proues this , that the title is neither good nor right ; saint paul makes it a principle , that such pretenders , at least wise concerning the christian doctrine , were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere nouices . tim. . in the th ch. he couples them together , proud and knowing nothing v. . vpon the same ground perhaps also the word infrunitus of the ancient latines , doth as well imply an insolent man , as one that is void of sence ; when the limbs swell and wax ouerbig , it is no signe of health in the body , but rather of a dropsie , or some disease : so truly this arrogancy proceedeth most commonly from an vnsoundnes of the braine , as not comprehending yet but what the vastnesse of knowledge is . hence , those bitings and censures against others : such malignant vndervalewing , whereby wee lessen our brothers name that wee may encrease our owne ; livor ( saith petrarch ) semper lippus est : this humor alwaies is ill sighted : it discerneth not of worth abroad , but of that only which is nigh at hand , nay in the possessour : although so ill a custome doth nothing augment their repute who practise it . the moone may darken and eclips the sunne , but withall it looseth its owne light : and they by deprauing anothers worth , make their owne to be suspected . but now on the other side , men of growth and good proceedings in knowledge bee nothing so ; moses it is recorded , was a man skilled in all the learning of the aegyptians : yet afterwards wee finde , that he was not more learned then meeke & modest , the meekest man vpon earth numb . . v. . in truth such doe well conceiue the length and breadth of sciences , as not to be waded thorough ; they are so far from nourishing a great opinion within themselues , that they labour also to beate it downe elswhere ; non placet cùm à charissimis , &c. it is not pleasing to mee ( saith st austin ) that my friends doe so ouerprize my worth : it is vnderstood by them , how the knowledge of this point doth but lead vs into the ignorance of another ; how the infinitnesse of learning groweth vpon vs in the very getting of it . if men walke abroad the heauens seem at euery small distance to close with the earth : but whē they approach thether , as large a space opens forthwith as they haue left behinde ; thus in the course of learning ; vpon any purchase of some little insight we hope anon to rest accomplisht ; but when we ariue there farther difficulties arise before vs ; still there remaineth something behinde vnscand ; for as yet we know but in part . cor. . vpon which some haue made this obseruation , that in this life wee obtaine a greater likenesse with god through the improuement of our wils , then by that of the reasonable faculty ; holy wee may bee in a bigger measure , then we can be wise and learned . but suppose thou hast attained to the highest top of all science : that thou vnderstandest as much as angels doe , what hast thou , that thou didst not receiue , and if thou didst receiue it , why dost thou glory as if thou hadst not receiued it ? men doe not vsually boast of those things which doe outwardly accrew vnto them ; thence he in the tragedian scoffingly , qui genus iactat suum aliena laudat . it must be something of their owne industry and atchieuement that pufs them vp : now knowledge , it is chiefly a gift of gods benevolence : hee giueth to one the power of tongues : to another the vnderstanding of artes ; and to all as best him pleaseth . i speake not of an infused science ; not of the ability which the prophets and apostles had : but that likewise of the common straine may seeme in a peculiar manner to proceed from god ; neither yet know i , how far forth here he affordeth his influence , by what concurse : onely i am perswaded that he doth concur vnto this by a more speciall aide , then to other vertues of the like ranke ; euen the philosophers conceiuing this , had there deities ( as capella also alludeth ) to whom seuerally they did attribute each art ; who , if hee doth consider those prime fathers of the church : how powerfully they withstood troopes of heresies out of the copiousnesse of their knowledge : who can imagine but that they were thus helpt ? yet not by inspiration , but by a particular and vnknowne assistance ; euery good gift , & euery perfect gift is from aboue . ia. . . and for this the philosopher in his ethicks maketh his felicity or chiefe good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of god ; now there is no endowment of the minde more excellent then this of knowledge ; it is the eye and guide of the rest , if wee doe not abuse it through selfe-conceipt : if , as venemous beasts wont to doe by nutriture , we turne not that to poyson and our hurt , which of it selfe is good . i will end this point with the words of the apostle : if any man thinke that hee knoweth any thing , hee knoweth nothing yet as he ought to know : he knoweth not according to sobriety : not according to the rule of holy writ and reuealed grace , which is my last point . since mans speculations and fancies of themselues are so extrauagant , god hath wisely prouided lawes to binde them withall . now lawes ( saith the emperor ) bee either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writs & promulged , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely forcible customes , but no where inrowled : and so is the rule wherewith god guideth our knowledge in divine mysteries , partly described in his word , and sometimes reuealed besides the holy writ . as for the word it is a treasury full of most rare knowledge . there are who hold no art or science to be extant , which is not at least wise implicitly contained in it : for , say they , some clauses doe here appeare of each faculty : some prints and footsteps . on this manner haue criticks likewise thought all philosophy to ly hid in homer , and iudge him as various an artist , as an excellent poet. either opinion i let passe , though not as vnprobable , yet as remote from my purpose ; certaine it is that whatsoe're may ordinarily beget , or encrease a divine knowledge , the lord hath amply set downe in his word ; for he hath not giuen it alone to conforme our wils , but also to enrich the tables of our vnderstanding ; to make vs wise tim. . it is confest to be a kinde of science , as farre surpassing the rest in worth , as divinity doth exceed fraile nature . dauid though a prophet protesteth that hee grew thereby more wise , then were his teachers : how often doth he pray and entreat to bee fully instructed in it . so then , that conceipt of the cardinall l. . de verbo dei , is but a meere figment ; as if things of common need , were comprized therein , and not matters of peculiar & secret vse . it is said to be as a light that shineth in a darke place . pet. . a candle put on a candlestick mat. . . now a light so placed , doth not lighten only the open rooome , but every nooke and corner thereof . nay i will adde , it is an armory furnishing the zealous disputer with proofes against so blasphemous tenents ; a garden out of which the holy dispenser may decke vp his discourse into a prophets phrase ; what things are of necessary and a sauing vse be there most plainly disclosed ; others indeed but dimly ; whereas the word growes obscure , so should our search bee more cautelous and circumspect ; wee must not vent our coniectures for oracles at all , least whilst we annex such glosses , we corrupt the text . the good samaritan in the th of luke deliuered two pence to the host for the wounded traueller : two pence ( saith optatus ) that is christ hath bequeathed vnto vs for our soules health both lawes , the old and the new ; he promiseth there that what should be laid out more , if not lauishly perchance , or idely , he would see it discharged : so may wee for our sober disputes , either vpon or besides the word expect a recompence ; but if they appeare superfluous or repugnant , they be no longer descants , but sinfull devises . humane inuentions then come short of a diuine authority : they may serue vs for illustrations , but not for a ground and rule : vpon the word as touching that efficacy which they haue , must they be builded also ; either expresse , as there apparent , or at least , elicitiuè , as being thence fairely and handsomly deduced . if wee containe within this compasse wee shall bee as wise as safe : but if wee fly out and follow our fancies , it remaineth that we straight vanish in them . for euen thus did that lewd rable of the gnostici : they set the scriptures aside ( saith iraeneus ) betaking themselues to their proper coniectures : the psalmist oft'time likneth the word of god vnto a path or way : nay it is via regia , as one styleth it : the high way to blisse : now most commonly vpon each side of such waies there bee ditches and miery bogs : so here on either hand the word ly heresies and numberles errours , dangerous to bee slipt iuto ; it is best then to keepe the beaten and trodded way , the word , but againe ; sometimes the lord speaketh as well by vrim and thummim , as hee doth in the written word : for he hath not tied himselfe so strictly vnto the word , but that hee can , if he please , vary the manner of his communication with his beloued saints . our fathers in the first nonage of the church , well vnderstood the benefit of this ; a dreame or vision to them did as easily cleere each doubt , as either their owne weaknesse , or the occurrency of businesse could suggest it . but to auouch the truth , now in these later dayes , such extraordinary meanes of grace bee well nigh out of late ; prophecy , & reuelation , & tongues , with other gifts , we finde conioyn'd cor. . since as there appeareth no miracle of tongues or prophecy , neither is it to be beleeued that revelations are very frequent ; hauing moses and the scriptures , wee may not expect new messages from the dead , nor yet from aboue ; calvin is confident to vpbraid such pretended enthusiasts with downeright madnesse : minus errore agitantur , quam rabie ; they be not ( saith hee ) so much mistaken as quite distracted , when as therefore i make reuelation a rule of our wisdome , it is indeed in it felfe , but not so vsually if we respect the present age ; it is if it were , but this no way causeth it to be : our best enthusiasmes now must bee our prayers and diligence in the sacred word . trie then at least wee must the spirits as st iohn warneth vs , least a dreame or idle conceipt delude vs with the esteeme of a classicke reuelation ; least as nathan did once in counselling dauid , such prophets speake without the ephod ; for what draue tertullian more effectually vpon montanisme ? and if you pervse the good father saint cyprian , as for visions hee may seeme to credit them ouermuch ; so apt are men to rely on the slights of fancy , raising miracles out of the braine , when those of the hands be ceased ; yea in former times this liberty of imagination grew so far , as into a sect of hereticks , termed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who could as they thought by helpe of diuine illumination , expound the scriptures vpon first sight . as samuel then being called by god himselfe , once or twice mistooke the sound for old elies voice sam. . . so must we be carefull that contrariwise we entertaine not some crotchet of mans braine for a diuine enthusiasme . notwithstanding all this , if hauing examined such inspirations by the touch of sacred writ , wee finde them accordingly ; a rule they may be ; yet here againe you must note , what reuelations i meane ; not new & vnheard of respectu doctrinae reuelatae , as the papists would , lessening thereby the sufficiency of the word : but new respectu actus reuelandi : such onely as informe vs in matters of fact , not encrease the canon of our faith : such alone may be the guide of the wisdome here discussed . the summe of all that hath beene spoken hitherto is this . it is to be wished that we had no occasion to deale vpon such deepe mysteries at all ; since our life is fraile , and our ayme eternall blisse , it were expedient that we endeauoured more to become pious , then subtill and acute ; epictetus the stoicke could once complaine of his time ; whereas ( saith he ) there be two parts of philosophy : the first and more especiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a practise of wholsome precepts well digested : the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a speculatiue and curious disquiry ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we haue quite inuerted the course . how many now a daies frame their diuiner studies after this method ? how doe they chiefly intend sublimer , though fruitlesse controversies ; yea and moreouer , which is as bad , oft times those here vndertake these points , whose shoulders for such a burden be most vnfit . fight ye not with small or great saue onely with the king af israel , was the charge of the syrian king to the captaines of his host , . chron. . even so there be who as soone as they can but spell in diuinity , fasten alone vpon the greatest difficulties ; whereby it commeth to passe , that they cleere not the doubts which they take in hand , but rather betray their owne weaknesse . or secondly , since by reason of our insulting adversaries on either side , some must needs looke into these points , it is meete that wee dispose our selues with a graue consideration of this afore hand ; daniel before he receaued those strange visions , fasted three whole weekes , dan. . . and iamblychus the pythagorean relateth how the aegyptian priests went to prepare themselues for their supposed enthusiasmes with musicke and abstinence ; i vrge not this for example sake , but only to shew with what reuerence we should addresse our selues to so diuine a taske : not rudely setting vpon it , but with mature aduice : besides in the enterprize it selfe , let vs vse great sobriety , avoiding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . tim. . or nice acutenesse : a fault vnseemly each where , as well in religion , as in other arts : for which minerva is feigned to hate the spider , because she spinneth too curious a web . in a word let vs evermore submit fancie to reason , & reason to faith , both to gods word , or his especiall revelation . these two be that helping glasse of our knowledge here , or double spectacle , of which saint paule speaketh . now wee see through a glasse darkely , but then face to face . and thus i haue , though weakly , made vp a discourse concerning divine mysteries , and our knowledge of them . a text in my indgement , as befitting this auditory , as my selfe , for this my first assay . wee sit all here by the well-spring of wisdome and science , & most of vs may hereafter serue at the altar in gods owne house . it is not amisse that we know our limits , as also consider our strengths . vnder the old law the levite might goe farther into the temple , then the lay , and a priest then the levite : so in these points concerning the mysticall temple , apoc. . . one may wade farther then another : but as there none could enter into the chiefest sanctuary , saue onely the high priest : so neither here hath any full accesse , into the secrets of these mysteries , but only our high priest and saviour christ : in whom are hid all the treasures of wisdome and knowledge , colos . . . as for vs as long as we abide in this life , we must be satisfied with a meaner knowledge of such things : with certaine glympses at most : like benighted travailers , who if the moone hap to be ouerclouded , are content with star-light . now to the only wise god , who is able to doe aboue that which we can either speake or imagine , be ascribed all glory , power , praise , and dominion this day and foreuer . amen . finis . tovching chvrch-schismes . rom . . ver . . brethren marke them which cause divisions and offences , contrary to the doctrine which yee haue learned and avoid them . scarcely had our apostle here laid the grounds of christian religion , but it presently meetes on each side with strong opposers . the diuell was straight wayes ready to excite erroneous and factious spirits against the truth . what poets faigne of hate and contentions beside their iupiter's palace , is really true of the house of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eager debates closely still as 't were environ the church . alwaies there bee who like the dragon , apoc. . . are ready to devoure it euen in its birth . neither yet doth this so inbred enmity betwixt the patrons of truth and errour , happen without god's especiall allowance . for , first hereby hee sifts and winnowes all alike . as many as settle firmely together he takes for solid graine : but those who are carried away with each blast of new doctrine , for fruitlesse chaffe . they neuer were sincerely orthodox , but either temporizing formalists , or at most coldly devoted . againe by this he keepes his elect from rust and an over secure ease : out of loue hee permits them not to slumber in such a tranquility as might at length produce some hurtfull effect . calamitas ( saith he in minutius ) virtutum disciplina est : crosses and all kinds of opposition , doe not so much afflict gods saints , as truely exercise them . thus doth the lord effect the good of his chosen by the hands of malignant schismaticks . but notwithstanding though he deale so in prouidence , yet their offence and guilt is nothing thereby abated . for in the third to the philipp . the apostle plainely affirmeth such to be evill workers , very dogges . v. . in the th v. he termes them enimies of the crosse of christ , whose end is destruction , v. . and here in my text , he iudgeth them vnworthy euen of the solace and benefit of humane commerce . brethren marke them which &c. my text , like to those shafts of the holy candlesticke , vpon euery word beares knops of flowers : please you then to take notice of : first , the thing here spoken against , namely divisions and offences in the church . secondly , their more especiall property which is to be contrary to some doctrine afore learned . thirdly the persons or those , who cause them . fourthly , the manner how such disturbers must be delt with : first marke , then avoid them . lastly , on the other side , the entire and mutuall agreement among true professors , or as it is here their brotherhood . of these orderly in that method i haue proposed , and first concerning divisions and offences themselues . there is nothing which doth more preserue the world in being then vnity and agreement . it is the stay and bond of every thing ; by how much the neerer they participate of this , by so much the more they enioy a certaine existence . zoroaster as implying god that first and chiefest vnity termes it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the matrix or fountaine within which all things be originally concluded ; except in nature the heauens did embrace this globe below : vnlesse here the elements did combine thus louingly as they doe , so stately a fabricke could not long subsist ; it must needs loose its being , because it should loose its harmony . in matter of policy consent of minds legally disposed makes a state : without this it remaines no longer a state , but a rude and vngoverned desart . to speake in the phrase of moderne philosophy , mutuall concord is , forma totalis ; that which wholy giues a body politicke both life and beauty ; but aboue all in the house or church of god seemes this vnitie of greatest value . one lord , one faith , one baptisme , wee finde commended , ephes . . . as in the structure of the old tabernacle , by loopes & taches were the curtaines aptly conioyned : so in the antitype , namely the church , doth this spirit of vnity diffusing it selfe throughout the parts , knit them vp into an entire frame . this being so ; sithence each where a concord is so requisite , but most in the church , how fowly doe they trespasse that breake this bond ? with what sharpnesse deserue they to be handled who breed diuisions ? the fathers amidst their writings doe presse no one point more frequently or eagerly then this ; every where they take occasion , after st pauls manner , as well to condemne all rents and schismes , as extoll a christian like accord . optatus in a word makes such diuisions summum malorum , a crime so heinous , as that none can match it . and indeed if you rightly weigh the examples of gods wrath and punishments , you will not much mislike his iudgment . in the th of gen. when cain had slaine his brother , god onely markes him and lets him goe : nay hee is iealous least any might kill cain , v. . to that great and sacrilegious city of ninive what doth he ? only ionas is sent to teach and warne them . insteed of ruine comes a gentle embassage . but for corath and his complices , those mutiners in the tribe of levi , behold a suddaine destruction : the earth openeth and entombes them aliue ; whence it followes not without some shew of probability , that church-schismes more displease the lord , then either murther or sacrilege . austin yet goes farther ; for in his th ep. discoursing about the obstinacy of the factious donatists , he chargeth them with no lesse a sinne , then with that of the holy ghost . but the heinousnesse of divisions will better appeare , if we examine them , first in their obiect . it is no slight or vulgar argument ; perchance in the disquiry of such points , dissent may afford greater profit , namely by exercising the wit , then a present accord . but it is religion , that prop of mans conscience , and path to blisse . vpon this narrow way doe men lye daily striuing and iustly in opinions , not without much hindrance in their intended iourney . religion indeed of it selfe is rather a ground of common agreement : religio thinke some a religando from binding the hearts of the professors , as well in a mutuall affection , as in obedience to god : yet if happily it bee made the subiect of strifes and debates , they no where burne more fiercely , nullae infestae hominibus bestiae , ( could ammian : marcellinus an heathen say ) vt sunt sibi ferales plerique christiani . no beasts are so violent , as christians be , when once they iarre in points of doctrine . the reason may bee ; men for the most part hug their peculiar tenents with a too ouerprizing loue . and as they doe thus in all other arts , so especially in matters of christianity & faith . having then fancied some opinion here as greatly appertaining to the soules health , they must necessarily abhorre those who so ere oppose it . next in a second place consider the vsuall and hurtfull diffusion of schismes . saint paul compares them to a canker : now a canker resteth not , but eats forward till the member bee consumed : on this manner doe false and erroneous doctrines : being once broached they creepe from man to man , vntill they haue corrupted the church throughout . of this our forenamed apostle had a feeling experiment : for as one forsaken , . tim. . hee complaineth that all in asia were turn'd aside . so naturally apt are men to admit of a fancy nere so vnprobable , if once on foot . neither so only : falshood too alwaies is more fertile then truth : it straightway multiplies into seuerall and diverse streames beyond the head . those manifold blasphemies wherewith the primitiue church was pestered , what were they saue so many branches of simon magus his doctrine that first hereticke . arrius indeed ( saith ruffinus ) vented one single heresie touching the natiuity of our saviour : but ere long this one becomes a triple monster . as then , lev. . v. . if the plague in a mans flesh spread , not otherwise , the priest pronounced him leaprous and vncleane : so here , there is no plea against schismes more aggrauating their foulnesse , then because thus strangely they both spread and multiply . lastly consider their irksome and long continuance : how they persist not for a day or yeare , but commonly for length of ages . it were some happinesse if as easily as they burst forth and ouerflow , they could as quickly bee stopped . those tares , mat. . v. . sprang vp on a sudden : but as for the extirpation and rooting them vp , wee finde it deferred till the great haruest . errors in truth are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very obstinate ; what once is vented falsely , is here maintain'd , if but for credits sake . as much as wants in strength and cleerenesse of argument , they supply with a colour of perseuerance ; giue them leaue to take but root , they will flourish of themselues , without either watring or attendance : so that as sulla spake of warres , sumi facile , caeterum acerrimè de sinere ; the same is true of refractory schismes . any man neuer so meane , may sow a fond opinion : but to represse and curbe it seemes a taske of the highest skill . you haue heard briefly concerning diuisions in grosse ; how execrable they bee whether you attend their obiect or boundlesse diffusion ; but chiefly for their long and obstinat continuance : cleauing almost as lastingly to the church , as the leprosie did to the house of gehazai ; this is there condition , this their nature : it followeth methodically in my d point , that i handle their especiall property , which is to be contrary to some doctrine afore learned . euery art and faculty hath some maine ground to rely vpon : some chiefe axiomes by which it is guided in its inferiour positions no otherwise then by a card or polestar . these axiomes ought alwaies to be sure and firmely establisht ; for if they also bee exposed to doubtfull enquiries , the whole science straight begins to shake . in this respect as the grammarian prettily descants , the alphabet in all languages stands indeclinable , because it 's the foundation of that first art . christian religion although no perfect science , yet likewise it supposeth certaine principles : a few grounds and rules vpon which the minde may rest . now as wee speake in philosophy of a double measure ; there is mensura actiua , that which is so primarily and in it selfe ; againe , there is mensura passiua ; such a one as being measured before , measures something else : so in case of religion , you may discerne of a twofold rule ; one principall , namely the holy writ : another with reference vnto this , to wit the constitutions and cannons of the church . against these two doe the authors of heresies and schismes , particularly aime their forces . first the heretique , as subornde with a bolder malice , is wont more directly to oppose the very text . in former times we finde them so impudent as that they durst change and mangle it as seemde them best ; witnesse the cerinthians , marcionists , with the rest of that franticke crew ; not enduring so pure a light should shine vpon their monstrous blasphemies , they either wrongfully concealed it vnder a bushell , or quite renounc't it ; indeed the papists now a more refined ofspring , deale with greater caution ; yet in effect they performe as much , whilst they groundlesly enlarge the sacred canon , or else countenance against it their idle traditions ; for by adding superfluously vnto the old , what doe they lesse then create a new word ; thus doe heretiques some way still infringe the text : but now for schismaticks they meddle in those points which fall more properly within the churches verge ; and here they vary and swarue from the right on either hand ; vpon one stand such as conspiring with vs in doctrinall grounds , differ onely touching the outward surface : as children who otherwise mutually well disposed , yet wrangle about their nuts & toyes . concerning these externall rites what tumults haue beene raised ? how frowardly doe men still stand forth against the church in termes point blanke ? fasting almost with the manichees of old vpon such daies , as that keepes feast ; not a bare diuision hath serued here , vnlesse a locall secession were made ; except at lestwise by some peculiar notes of sanctity , they as yet remaine distinguisht : like to those seeming philosophers among the heathen , who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some odd habit or other , to exempt them from the rout ; but i leaue this soare as too too hardned for a plaister . a rent so great in our israel , that well nigh ten tribes , i feare me , be this way fallen off . those more neerely concerne my drift , who impugne some reall points of doctrine . now some doe this expresly and without a glosse . before arminius let loose his tenents , he first questions openly the belgicke catechisme : consentaneum rationi , &c. it is meet ( saith he ) and very expedient that such constitutions be newly reuewed . as long as they stood fast and plausible , well he knew his acuter doctrine could hardly gaine entrance ; but as the lord commands touching land-markes deut. . v. . not to remoue them , because they haue there beene anciently erected : so in church affaires 't is best that old and authenticke decisions doe still prevaile ; are wee wiser then our fathers ? or is our vnderstanding beyond the ancients ? if in a common weale as the philosopher noteth , former lawes should not hastily giue place to new ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : least by often changing their respect be somewhat impaired ; much lesse in positions of a christian beliese . it causeth the mindes of men to wauer much : it begets scruples and offences , which our apolstle also here condemneth . others at least in shew approue the receiued cannons , but no otherwise then for their own advantage ; vnder pretext of those generall rules they vent some priuate and moderne conceipts . it was a diuise ( saith seneca ) concerning his times of many lewd and riotous liuers , to cloake their luxury by pretending to the epicurean sect . thus they shrowd their wrong and false opinions in the churches bosome ; not deriving a meaning from thence , but fastning there one vpon it ; how much better were it , if they left the cannons free and still vnbounded . for by thus drawing them downe into a more particular sense , they haue troubled the church with needlesse disquiries ; constantine the geeat speaking vnto the nieene counsell , is bold to call those disputes betweene arius and alexander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a vaine and fruitlesse debate : rather then the catholique peace should suffer disturbance , hee disliketh an exact discussion euen in a point of faith . i dare not prescribe vniuersally an implicit beliefe , not such an one as seales vp the vnderstanding , whilst it kindles a blinde zeale : yet happily in doubts which grow besides the foundation , it may well suffice . the woman diseased of a bloody flux mark. . v. . couets onely to touch christs garment : shee stands not vpon circumstances how or whence an healing vertue should flow : neither need wee perchance to dig so particularly into those positions , which our forefathers haue left vndetermined . at once it costs more anxiety , then it can afford either content or gaine . well then : let both principles of church tenents & scripture stand in force ; as aarons rod eat vp those wherewith the aegyptians contended , they will discountenance and consume any vpstart issue of falshood ; for by the way you may note : errors and truth doe not spring vp alike ; this leasurely and with a lingring encrease : that hastily like the sunne in his westerne course , which cuts most nimbly about the line : but as there the sunne proceeds but slowly in degrees farther distant : so here doe errors after their first bruit and flourish : if the ancient grounds be still vpheld : if we retaine this defence to withstand their onset . i haue shewed you the maine property of schismes ; a dangerous quality , you see , in a christian estate ; for as sampson did to ouerwhelme the philistins iud. . . it puls away both pillars wherevpon the church is founded . now afterwards you haue thus had their property , it remaines that in my third point i decypher their subiect , to wit the persons or those which cause them . it is true that as the lord hath planted a vineyard ; so hath he hedged and fenct it rouud . but what can possibly keepe out malitious schismaticks ? euer and anon they breake through this fence , dispoyling miserably so precious a ground plot . and this they doe , either from an inward corruption of nature , or else induced by some externall motiues : concerning their nature , you may note them to haue beene men commonly of a fierce & abrupt temper ; st paul i am sure describes them so tim. . of this humour as tertullian witnesseth , was hermogenes of old , naturâ turbulentus , a fit materiall to frame an hereticke ; not vnlike vnto him wee finde novatus in cyprian ; one who more esteemed his owne will and fancy , then the quiet of the church : such men goe on in a violent course : whereso ere they appeare , raising some storme or tempest : they carry indeed fire in their censors , yet not to sacrifice , but to kindle publicke debates . farre better doth s. iames instruct such with patience and and meeknesse of wisdom . iam. . . neither yet as i said want they outward fewell to encrease , this inbred aptnesse . first here occurs an hope of honour & advancement ; this as one speakes of beauty hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it distorts and drawes the sight besides the truth ; when alcimus mac. . affected the high-priesthood , hee calls in the syrians to backe his suite , not without extreame hazard of the iewish estate : no otherwise doe they : rather then misse of dignities , they 'le endanger the church with forren tenents ; any way shall helpe , before they will sit vntitled . we reade of arrius as otherwise of a good & honest man ; his fault was somewhat too aspiring a minde . it is so with most : they square not their drifts by religion , but religion by their drifts of eminency or profit . secondly by this , as they conceaue , they much enhance their fame . to bee the author or revivour of some nicer doctrine must needs seeme a master peice of no vsuall knowledge ; indeed the apostle himselfe rom. . . forbares to build the gospell vpon grounds forelaid . this hee did to avoide emergent scandals , but they for by respects : least they bee thought a meere accession of anothers wit or credit . yet here obserue their grosse mistake ; truth saith the philosopher as likewise vertue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a thing of small and narrow extent ; but as for errors , they ly in multitudes and troupes round about ; if then in so vast a number of fashoods , they pitch vpon one what glory is it ? if missing the center they pricke each part of the circle else ? to bolt an errour then is no hard exploit ; and as its beginnning is thus prompt and easy , so also is the maintaining of it once begun ; insooth falshhood in point of religion commonly someway toucheth vpon the deepest mysteries ; it will be sure of a cause pregnāt enough wherein to deale : pelagianisme how doth it in close those large queries concerning gods power and hidden decree ? as therefore marriners wont for to say , giue them winde and sea roome they feare no shipwracke : so in such open and boundlesse disputes , it may argue a shallow braine that is quickly graueled ; if nere so prest he finde not still scope as well to decline the aduersary , as to reinforce his tenents . a last incentiue here may bee an itching desire in men of seeming actiue ; rather then rest vnbusied , they will doe some vnnecessary mischiefe . it pleaseth them greatly in their pride of wit to behold those combustions which themselues haue caused . the associates of catiline in his conspiracy against rome were the more forward , saith the historian , vt quiet a mouerent : that at least they might vnsettle a state so well composed ; many endeauour a disturbance of the christian peace for no serious intendment : they raise debates that they may bee said to haue raised them ; like hote furious spirits abroad , who delight soly in fights and vproares ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meere louers of strife . vpon these motiues fore cited doe schismaticks chiefly vndermine the churches vnity ; men otherwise oftimes of no meane esteeme and worth . but as it was said of curio the tribune , that he was facundus sed malo publico : euen so they in truth seeme able and sufficiently learned , but it is to the churches annoyance : whilst they imploy those gifts perversly , with which they might haue aduanced the common good . yet also giue me leaue , if a little i misdoubt such : if i iudge them not throughly sound at heart ; in . nehem. v. . where the israelitish parents mix with the women of ashdod , the children speake an vncertaine idiome : halfe the ammonitish language ; and halfe the iewish ; examine their tracts and discourses aright , they may seeme the issue of a mixt faith . religion if once ambiguous cannot choose but betray it selfe ; some sparkles will here breake forth , though neuer so carefully supprest ; wherefore as iosuah asked the angell ios . . v. . art thou for vs or for our aduersaries ? let me likewise demand ; whose part take they ? for now by walking so doubtfully and in a mist , they merit applause from neither side ; more reason there is that they bee refused of both ; saint hierome somewhere speaking touching such neutrals the hebionites , dum volunt ( saith he ) & iudaei & christiani esse , nec sunt iudaei nec christiani : whilst they hang betweene two sects , they deserue to bee ranked no where : meere batts in religion are they ; as nature hath placed these as t were in no certaine degree either of beastes or foules : thus they for there ambiguous profession , may hardly be numbred among christians in any ranck . you haue seene the subiect of divisions briefly displai'd ; persons very contagious in the church , and as miriam , long since a schismaticke too , leprous throughout . it is not vnseasonable , if therefore in my fourth point i prescribe the apostles caution , which is , first marke , then avoid them . what our saviour forespake touching false teachers , math. . . seemes not more true in regard of their demeanour , then of their preaching & doctrine . they come indeed clothed with sheepes clothing : cover'd ouer with a pretended shew both of truth and zeale . hard it is in so neere a likelyhood , to discerne where they conforme to the truth , and where they breake off . st ignatius for this termes them sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , creatures hauing though no more , yet a christian outside ; elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exact and able counterfeits . came they drest in their proper shape , we might the more easily keepe safe : it were no difficult taske to eschew their infectious tenents . a wound if open and apparant , may be quickly cured ; that especially is dangerous , where the soare lies hid , or the passage proues inuolu'd . well doe schismaticks conceaue the weaknesse of their cause : should they attempt to obtrude their falshoods vpō the church , in their naked deformity , it were a vaine designe . errours be naturally displeasing to the vnderstanding : whereas truth is no lesse outwardly pleasing , then admirable in it selfe . therefore they colour & varnish ouer their absurdities with ounning deceipt . first , they refute one bad opinion that they may set vp a worse ; eutiches , you knowe , would needs maintaine a confusion of natures in christ ; now this he vndertooke ( saith flavianus ) vnder pretence of confuting nestorius , who held oppositely as much amisse ; are there none now which cry downe puritanisme whereby to establish papisme ? is there no such new stratagem ? yea farther , are there not those who deale with religion in a sense inverted , as david did with king achish , . sam. . vnder shew of fighting against the philistins our adversaries , they fall vpon their countries faith . another way they haue of intermingling truth with errour ; amidst their discourses they craftily mix some drams of verity to commend the rest ; nay so they doe more hurt and d●●plier infect . poyson if given in wine or hony pierceth the veines with greater violence ; even thus falshood sweetned with a relish of truth , eats most dangerously into the bowels of the church . a third devise is by faigning of some good intent ; whilst they labour a breach in christianity , to make shew of a desired vnity and peace . arminius euen then when hee was forging those opinions vpon which such endlesse troubles haue ensuech , compos'de a treatise touching a generall reconcilement ; like ioab to amasa , . sam. . at once hee offers embraces to the church and stabs it . more shifts besides they skill of to obscure their malitious drifts . there want not infinite tractlesse mazes , wherein they can lurke vndiscerned ; so as what a petty historian speakes of the ligurians inhabiting bogs and bushy places . maior aliquanto labor erat invenire quàm vincere , may be here applied . it is easier to convince their errours , then perfectly trace it out . not in vaine then are we bid to marke : obserue we ought their subtle passages , mudding still the streame wheresoer'e they goe ; neither yet is this enough ; after we haue thus descried their falshoods , we must also avoid and shun them ; what communion hath light with darknesse ( saith the apostle ) . cor. . in the . of gen. v. . no sooner had god created light , but in the same v. he diuides them straight : wee are though not light , yet the children of light , and therefore must be carefull , least by mixing with the sonnes of errour , our light be dim'd and weakned . how seriously diligent were the primitiue fathers in declining such ? how watchfull to represse them ? should i here recount their various edicts and provisoes framed therevpon , i might happily make more vse of reading , then of moderation and iudgement ; only for a tast ; you may from the course of ecclesiasticall stories gather a treble censure thus disposed . first they inflicted vpon them abstension , or ( as i may say ) incommunication with the church : next a positiue eiection , else deposition from their clericall degree ; at length if both these reclaim'd them not , the vtter anathema ; adde here to those seuerer cautions of the apostolicke synode ; that men rightly orthodox might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not ioyne in prayer with such , can. . of the laodicean , not to deale with them or vse commerce , can. . so carefull were those ancient sages , least a contagious schismaticke , if let alone , might perchance infect the whole christian flocke . it may be in former times there appeared greater danger . about the first plantation of the gospell , we finde in truth heresies more rife and frequent ; satan was then most busie , that he might choak vp the word before it tooke sure root . thus mat. . . the envious one presently sowes his cockle , as soone as the owner had ended . notwithstanding although such church diseases be now lesse pregnant , yet are they poysonous still alike . a mixing of things vnwholsome with pure , corrupts as much as ere it did . neither doe i ( mistake me not ) prescribe so extreame a course as the ancients vsed . it is a point both aboue my skill and place : only i wish that alwaies disturbers , of what kinde soeuer , if not in person , yet in doctrine be shunned ; that we take heed least by a seeming furtherance of the faith , they hinder its growth . at the fourth of ezra when the people of the land desired to helpe the israelites in rebuilding the temple , they would not , yee haue nothing to doe with vs to build an house , v. . happily they guessed that for laying one stone , they might maliciously plucke downe two . you knowe the fable of the home-bred wolfe : vnder colour of keeping the sheepe , hee made more hauock in the fold then the wolfes abroad . a doubtfull zeale is most dangerous when thus it gets a handsome disguise . it is to bee feared , that such may doe more mischeife , then the adversary from without . i haue laid before you at length a full view of schismes : their nature and property : their subiect and how they must bee avoided ; now because one opposite shines more cleerely in anothers presence , it is not amisse that contrariwise in my last point i handle the mutuall agreement of true professours , or as it is here their brotherhood . we read concerning the divisions of reuben , iudg. . . of much dissention betwixt the saduces and the pharises , act. . . evill and erroneous men are both alike giuen to strife ; whereas christians rightly seasoned , be no lesse vnanimous then abundant in al truth and goodnesse ; in the th of gen. abraham is commanded to take an heifer , a ramme , and a goat : besides a pigeon with a turtle : as for the former he divides them v. th : the turtle and the pigeon hee divideth not . those three ( saith prosper ) fore-shew'd the condition of schismaticks , but these the doue-like and vndiuided agreement of professours truly orthodoxe . now as the higher faculties of mans soule are two , will and the vnderstanding , this agreement here consists in a meete consonancy of both . first , for the vnderstanding , hauing receaued one spirit , they must needs conspire in one meaning and sense : they differ not , as being by the same teacher instructed . indeed no marvaile if schismaticks doe iarr , whom their own affections or satan diversly instructs : but the disciples of verity , though many , yet bee they as organs tuned by an individuall spirit . neither is there a more constant euidence of the truth professed , then such consent ; iudicious interpreters of the sacred writ thence especially inferre , that the prophets wrot inspir'de ; each where they doe so miraculously concurre , and fully accord : on the other side dissent of tenents , hath euer beene the signe of falshood . the fathers to confute the pagan philosophers in many principles of faith had no greater proofe : like to a common weale ill composed , they ouerthrew them through their own discord . secondly , neither yet are orthodox professours thus onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not alone sympathizing in iudgement , but also in heart ; loue and vnamity were euer a most christian-like note . looke but into the course of former ages , and you will easily grant as much . concerning the apostles time , what ardency of good will finde we there ? with what affection did they mutually imbrace ? lands and goods lay then in common : the whole church may seeme no other then one great family . as in the building of solomons temple not any hammer or iron toole was vsed that made a noise ; . reg. . thus they labour'd iointly in founding the gospell , wihtout all malice or clamorous strife . afterwards wee finde this holy zeale no whit abated ; still in succeeding times , as persecutions waxt hotter , the christians loue grew more enflamed . to manifest which , least it might languish if conceal'd , how many signes of expression had they ? witnesse there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feasts of loue : there osculum pacis after their sacred meetings : yea osculum baptismi at their admittance into the church : lastly their panem vnanimitatis , as paulinus to austin intimateth ; a token commonly annext and sent with their letters to expresse their ioint consolidation into the same body of christ ; as for hatred and malice , such vngodly motions , they may seeme as free , as we their of-spring now stand guilty . yet what wonder is it if thus reciprocally they maintained charity ? for first ( you know ) among all virtues this takes place : without it martyrdome it selfe availeth not , . cor. . lumbard so farre extols it , as to make it touching the exercise an immediate act of the spirit : whereas other divine graces acknowledge their proper habits . how truely he doth this i meane not to examine ; only you see what a glorious conceit he had of this vertue aboue the rest . againe , such loue greatly strengthens each where the christian zeale : it conserues as it were religion warme and frolick . ignatius in his epistle to the ephesians discoursing to this purpose , tells them that it would keepe them more secure euen from satans assaults ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. all assronts ( saith he ) of those spirituall enimyes be this way lessened : ioine they but hearts , sinne it selfe would finde an harder inlet . once more , no marvaile if orthodox christians affect this concord , since our saviour himselfe so much commends it ; whenas hee who is the author of peace appeares so vrgent a teacher thereof . in the . of io. he makes it the very marke and badge of his : by this shall all men knowe that you are my disciples , & . v. in the . c. being now to suffer , he bequeaths it them for their only legacy , my peace i leaue you , v. . with great earnestnesse he enioines that , which long since was commended to the church vnder a type ; noahs doue hauing circled the waters too and fro , returnes not empty ; yet brings shee for a token of the floods decrease , no other testimony into the arke , the figure of the church , then an oliue leafe ; a leafe which is the vsuall signe of loue and concord ; hence the apostle more expresly , rom. . . deciphers the church vnder name of the oliue . you perceiue by this a little better the fowlnesse of schismes : how vgly they be apart , yet more if opposed to vnity : giue mee now leaue but to set downe some few rules , as well for the aduancing of the one , as the repressing of the other , and i will end . first then , it were well if men did meddle lesse in needlesse points besides the faith : were they not ouer-busie there , where they may shew more wit , then promote the gospell . the orthodox religion stands now betwixt papistry and semi-pelagianisme , as the platonicke sect did once betweene the epicureans and the stoicks ; cum his non de sinibus sed de tota fere possessione contentio est ; with these , saith the oratour , the platonicks hold an vtter distance ; but from them they differ vpon tearmes of lighter moment . papistrie thwarts and cuts the very life-strings of a sauing beleefe . semi-pelagianisme no so ; whence then the greatest danger appeares , there to bee most actiue were a prudent course . or ly , if some must needs be dealing else-where , would they could but keepe their opinions conceal'd ; not presse vpon the church for currant whatsoeuer themselues haue fancied ; paracelsus hauing grounded himselfe strongly in naturall magicke , afterward in all his conclusions ascribes ouer much to that ; with him adam & methuselah liued so long not without some helpe of chymicall extracts ; vpon like grounds agrippa among others his foppish notions , perswades vs , that the crosse if of force at all , it is by vertue of the meer figure . mē for the most part relish long of those principles with which they haue beene at first invred . the vnderstainding is so farre from embracing the opposite truth , that it rests and scarcely admits of a farther search . moreouer , and what they haue once conceipted priuately , they straight way labour to make good a broad ; hold they cannot , but they will obtrude their peculiar fancies , for a publike trueth ; our sauiour math. . speaking of such doctrine among the pharisees , calls it leauen v. . euen as leauen it heaues & workes in the braine till it can get a vent ; much discreeter was the course of saint cyprian ; the deuout father being vnhappily tainted in that point concerning anabaptisme , yet would he by no meanes commemd it for a classicke tenent ; nemini prescribimus , &c. let others ( saith hee ) abound in a contrary sence : for my part i aduise none : which his modesty if diuerse now adaies did follow , from how many vnnecessary tumults might they secure the church . but suppose a schisme be once on foote , the speediest way for redresse may seeme ; first a serious yet ciuill debatement : when men shall enter the lists as willing to yeeld , if pechance convinc't , as to refuse the assaylant ; hot and furious disputes doe seldome good ; amidst the noise of such conuiciating iarres , the the truth is scarcely heard . the discussion of doubtfull points resembles much the smiting of a flint ; a gentle and well poys'de stroke procures some sparkes ; whereas a boisterous collision , gets no fire , but breakes the stone ; iust so in point of controversie : a civill hadling brings it to an issue straight ; contrariwise an impetuous wrangling inflicts happily some staine on either party , yet nothing cleeres the argument . vnwisely then deale they who fly out into such a distempered vehemency ; insteed of a sober and vsefull debatement they raise a personall brawle ; they ttauerse not at length the truth , but their owne cause . it was the noted fault of marcellus a rhetoritian that lighting on a figure , hee would pursue it so farre , till he had forgot the matter in hand : likewise doe these if once they fall into a calumniating & iarring vaine ; nay farther , oft times , they strangely misinterpret the aduersary ; either to extend their discourse , or else of malice they impose a meaning farre wide from the authors drift . thus as zebul told gaal , thou seest the shadowes of mountaines as if they were men , iudg. . . they bestow much fruitlesse paines in confuting such notions as themselues haue fram'de amisse . but a way with such misprision : such rouing encounters ; it is a more probable course , if , as i said , they neither shall ouer roughly dispute the cause , nor yet suspitiously make it worse . a second helpe here may bee the vse of synodicall conuents : conuents which are no lesse apt to represse falshood , then establish a receiued truth in the mindes of people . the romans of old when any more fatall danger approached , did wontedly maintaine their standing senate ; how much rather in a christian state appeares some like proiect needfull : where sinne and error make a daily inrode . our forefathers therefore of the primitiue church , may seeme indeede in such meetings very frequent ; euery yeare twice , about lent and antumne they ordained councels provincially to be held . hereby they weeded as it were and cut vp errour in its first appearance : no sooner could it sprout forth , before it procured strength , some decree or other straight waies cropt it ; satan you know that old serpent is the father of schismes : nay he was by a voluntary discession from god simply the prime schismaticke ; a snake or serpent if he can get but his head into a crany , scrues & wreaths in his whole body after with no hard paine : on this manner error ; by reason of its serpentine nature , vnlesse at first repelled , threatens a dangerous progresse ; councels then in this case be greatly available ; of soueraine helpe , if thus seasonably applied ; such a meeting of reuerent sages must needs if not refell , at least discountenance a crept in falshood . the last remedy shall bee a serious aduise ; that men would duely consider how by schismes they would afresh the body of christ ; how they make the wonted fold a coate of raueuing wolues . hermes somewhere termes malitiousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the foode or worlds repast ; let not , oh let not the same be said concerning the church it selfe ; weigh likewise hereto the vnknowne and doubtfull euent of such debates , the collator in prosper begins fairely and as a moderate pelagian , but ere three pages are past leauing pelagianisme , he becomes flat atheist . vnnecessary disputes neuer remaine in that state of moderation , in which they were at first raised ; like floods they gaine encrease from their continued and lasting course ; especially if there happen ( though i hope not ) such as dispense them secretly & of purpose to some farther end : when hannibal mainely intended rome he tooke in saguntum ( saith the historian ) onely by the way ; for occasion-sake in truth of a desired warre ; god grant there be none who beginne at these lower points , that they may fight at length not against rome , but for it . i haue done with my text ; a subiect i confesse somewhat to high for me , and deseruing a more graue aud learned pen ; such an one wherein they should chiefly labour , who are as able for skill , as effectuall in power and place . truth is then most persuasiue , when thus abetted : but as elihu tooke courage to aduise iob , though after his elders : to shew his opinion also ; iob. . v. . euen so haue i done . wisdome is of god , and oft times hee worketh no lesse through weake meanes , then by strong and potent . howsoeuer i thought it not besides the duety of the meanest leuite , if now he stretcht forth his hand to vpholde the arke : if for my part likewise i endeauourde the churches vnity , my only drift . and now o lord doe thou build vp those breaches in the wals of our ierusalem , which by schismes haue long since beene made ; giue vs externall peace , that so the better wee may procure that inward of minde , and in fine enioy eternall with thee . to god the father , &c. finis . notes, typically marginal, from the original text notes for div a -e petronius . division . iustin . in comment . p. . anon. e : de cardinal : christ . ope● exod. . apolog. psal . . * austin . * lib. . in somn . s● l. . durando . tacitus . . de orthodox , religione . l. . gelasius cucycenu● instit . l. . et de orpheo etiam hygin poet. & astro . nom . l. . euripid. quintil. l. . . l. . exercit. festus de v●… borum sign●…catione ; lu●…lius & nae●… in fragmen●… ep. ad marcellin . vid. ad initia . . l. de artibus . insti● . l. . et ambrosius in exhortatione advirgines . l. l. . c. . . &c. . sam. . vincentius contra hereses c. . & rhenanus in annotationibus . l. de . mysterijs aegyptiorum . notes for div a -e hesiode . division . p. . l. . . . tim. . l. . leo. austin : è contra de luxu arrianorum sabbatario sidon appolinaris l. . iulian ep. lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pol. . gelasius . varro . salust . ep. ad leonē papam . orat. de componendo religionis dissidio inter christianos . de promissionibus & praedictionibus . p. ima. vid. b. vigilium adversus eutychem l. . iust . martyr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — acodemicatū quaestionum . l. . de occulta philos . l. sucton . liuie . the leviathan heretical, or, the charge exhibited in parliament against m. hobbs justified by the refutation of a book of his entituled the historical narration of heresie and the punishments thereof by john dowel. dowell, john, ca. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the leviathan heretical, or, the charge exhibited in parliament against m. hobbs justified by the refutation of a book of his entituled the historical narration of heresie and the punishments thereof by john dowel. dowell, john, ca. - . [ ], p. printed by l. lichfield and are to be sold by a. stephens, oxon : . reproduction of original in the trinity college library, cambridge university. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hobbes, thomas, - . -- historical narration of heresie and the punishment thereof. heresies, christian. heretics, christian. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion the leviathan heretical : or the charge exhibited in parliament against m. hobbs , justified by the refutation of a book of his , entituled the historical narration of heresie and the punishments thereof . by john dowel , vicar of melton-mowbray in leicester shire . oxon printed by l. lichfield , and are to be sold by a. stephens bookseller . the preface . the author of this tract may thus be reproached are not the corps of dead men sacred ? to violate tombs and graves is sacrilegious , why doth the author intend to disturb the manes of this universal scholar ? will he not be permitted to sleep quietly in the grave ? how unworthy a thing is it to insult over a dead lyon , and write against him who rests in the dust ? the author hears these words with a quiet mind ; certainly if to answer the works of those who are dead be so criminal , how hainous offendors have so many writers in all ages been ? and how capital a delinquent is mr. hobs , who hath by writeing endeavoured to render the sentiments of the best and most learned men ridiculous . this treatise discourseth with his ghost ; he dyed in , and the treatise came out in . 't is his umbra , it carries his own lineaments , and speaks his own language . a reverend neighbour minister , a learned friend of the authors , acquainted him with the language of mr. hobs in private discourse , exactly agreeing with this tract , and we find the most of it cap , and . de heresi app . ad leviath . ed. latina . i will acknowledge him a gentleman of great parts , of a wonderful vivacity to his old age ; that he had so fine a pen , that by the clearness , and propriety of his style , and exactness of his method , he gain'd more proselytes than by his principles : few exceed him in both languages , but these aggrandize his crimes ; he ought not to have abused such excellent qualifications , he hath so managed his pen , that many believe him unanswerable , yet let this tract be considered whether he be not fully refuted , as to the contents of his narrative . i will appeal to the learned world , whether mr. hobs hath not thrown dirt and ugly expressions upon the christian religion , the best of councils , the whole christian clergie , and hath abused the english laws . it may be again objected , this author durst not write whilst he was a live : whom did mr. hobs ever answer , but the clear pen of the arch-b . of armagh , and the great professor dr. wallis ? in the verses which he made of himself he vaunts a victory , the world is the judge , if what he saith be true , that there is an eternal fate and necessity : why can he commend himself and discommend others ; if in these lines the author does a thing ill , what reproof does he deserve , he is hurried to it by a fatal necessity . on this account his praising himself , and dispraising others is groundless , he is charged with contradictions from a great one , of which he endeavours to vindicate himself ; but 't is in vain , his artifices are fruitless . one of his moral and political principles is , that whatsoever is just or unjust , or to be received as true or false , is by the approbation or rejection of the supream power . he writes his ieviathan , in which this is asserted and defended , yet in the same eviathan he delivers those doctrines for true , which are judged heretical by the church of england , and laws of the kingdom : to evade this he useth all art and industry . in the first part of this answer some doctrines which he propagated in that book are proved heretical . in the latter part is proved , that these doctrines are criminal , and the persons that maintain'd them are liable to be punished by the civil majestrate . his book being an historical narrative , the author is forc'd to have recourse to books . mr. hobs gives us several histories , but quotes no authour ; whereupon the answerer is compelled to cite the place whence he has taken them . no memory , reading , vnderstanding or observation is infinite , therefore the authour sometime useth this or the like expression , so as to him it occurs ; he abstaines from all virulent language ; the hardest word , and that but once used , is notoriously false . mr. hobs gives occasion to dispute a great part of his leviathan , but the answerer prosecutes his design , to make good the contradiction ; as for instance , mr. hobs averrs that god hath parts ; here is a just occasion to dispute the nature of spirits , but the authour waves it , 't is sufficient to prove that the church of england has judged that proposition heretical , and thereupon has contradicted himself : he asserts , that they who embr●ce the liberty of the will are allyed to the manichees . this gives a fair opportunity to discourse of liberty and necessity : and he that seriously considers himself will find , the freedom of his will ariseth not from the flexibilty of the vnderstanding , flowing from various impressions upon that faculty , but from the dominion which the will has over it self , which the greeks excellently express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the authour does not medle with that controversie , contenting himself with the demonstration of the absurdity of mr. hobs his imputation , and that it is contrariant to the doctrine of the church of england . the doctrine of the sacred trinity is religiously imbrac'd and entertain ▪ d by the church of england , as it was by the church of christ in all ages ; hence lucian in his philopatris jeer'd the primitive christians for believing such an incredible opinion , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. ) tres unus , and unus tres , three persons and one god , which scoff shews sufficiently the faith of the primitive church . the authour does not therefore dispute the doctrine of the trinity , but wipes off all that varnish with which mr. hobs useth to bide the deformity of his sentiments , and makes him appear in his proper colours ; proves him heretical , in being an enemy to the faith , and doctrine of the church of england . the like may be said of other things which the author treats of , the charge being made good , that mr. hobs has notoriously contradicted himself : his book is answered , and his great postulatum demonstrated to be false , in that he is forc'd to acknowledge those things which are contrary to it . a discourse of heresie . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a greek word , and the derivations that are given of heresie from other words then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greek or latine , are fond and spurious . it was a word amongst the philosophers , greek and latine , us'd for any sect promiscuously , and so the acception is indifferent ; but 't is otherwise in sacred scripture , in ecclesiastical writers , fathers , and historians , amongst whom 't is alwaies us'd in an evil sense , the acts of the apostles being excepted , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies translated sect , only acts . . 't is probable 't is used in an ill sense . the reason may be this , the catholick church being one , what opinion was broached by any , contrary to the catholic church , receiv'd an ill stamp , and was called heresie . the several opinions of the philosophers were not branded with an ill name , they were not so fixed to one school , that it should be impious to be of another : but 't is otherwise in the church of christ ( which owneth the holy jesus to be her master , and founder , and glorying that she is the pillar and ground of truth ) whosoever sets up for himself , and divulgeth to the world an opinion contrary to the doctrine of the church , he himself was judged an heretick , and his opinion , an heresie : on this account in the church of christ , in all ages the word heresie was not a word of a middle , or indifferent sense , but of an evil , and reproachful acceptation . 't is granted , that the roman empire was full of philosophers when the gospel was preached , and that some , not many , were converted : but it is denied that most of the pastors of the church were chosen out of these philosophers : the primitive christians had a mighty jealousie of them , and the greatest philosophers which were christians , were not bishops : such were the professors and masters in the school of alexandria , as pantaenus , clemens alexandrinus , origen , &c. the heathens objected against the christians , that few of them were learned , which caused st. jerome to write his book de viris illustribus . 't is a gaeat attestation to the truth of christianity , that it appeared when philosophy so much flourished in the world . those great wits , which were so vastly furnished with oratory , learnning , and the tongues , if there had been any cheat acted by the christians they would easily have detected it : therefore when christ profest that by his works he might be known , he and his apostles wrought those miracles which gave a clear attestation to his doctrine . no doubt , but some of these philosophers were converted , but that ( by reason of their great skill in oratory and philosophy ) most of the primitive church were chosen out of the number of these philosophers ; 't is deny'd . in the primitive church for the three first centuries , there was not a philosopher made a bishop . when christians became numerous , they sent their children to be instructed in philosophy and the liberal sciences , who became brave persons . but i am ignorant if any philosopher converted was made a bishop . what hobbs averrs , that these pastors retaining their philosophical dogma's , interpreting scriptures according to their own sect , that thus at first heresie entered into the church , is not true ; for heresie was crept into the church in the apostles time , st. paul commands christians to beware of heresies , and st. peter saith there are those who shall privily bring in damnable heresies . i do ackowledge tertullian wrote smartly and truly , when he term'd philosophers the patriarchs of hereticks . de praescriptione . irenaeus lib. . cap. . gives us an account from what philosophers the valentinian and gnostick heresies borrow'd their absurd and monstrous opinions , but then we must say , that these hereticks were not pastors in the church . the first that broach't those prodigious opinions was simon magus , who was onely baptiz'd . in the first century , there was not one heretick , which was a pastor or bishop in the church of christ . the heresie of the nicholaitans took its rise from nicholas one of the seven deacons : he did not broach that heresie , but some who misinterpreted a passage of his , were the authors of it . nor any of the christian clergy was the author of any heresie in the second century . tatius was a great orator converted by justin martyr , and was the author of the heresie of the encratites , but he was not of the clerical order . in the third century . novatus a roman presbyter broach't his heresie ( i speak according to the best knowledge i have in the church history ) viz. concerning the not receiving the lapsi into communion , but he was not a philosopher , nor was his opinions any wise a kin to the dogma's of the heathen philosophers . nepos was an aegyptian bishop , not a profest philosopher ; a person of great excellency in many things , the author of the opinion of christs reigning a years upon earth , which opinion is founded , not upon any of the principles of philosophy , but upon some passages in the revelations . paulus samosatenus made bishop of antioch , was the broacher of many evil doctrines , but he was not a philosopher . the design of mr. hobbs easily appears , he every where casts severe reflections upon christianity , and its professors . the apostle condemns vain philosophy , col. . which in the sence of cl alexandrinus is the epicurean philosophy , from which hobs borrows his principles , moral , natural , and political . " upon the rising of a new opinion , the pastors of the church assemble themselves , if the author of that novelty persisted contrary to the determination of the church , he was laid aside , and considered as an heathen man ( i. e. ) they excommunicated him , other punishments they could inflict none . " this shall be easily granted , but what he subjoyns is utterly to be refused : that all the punishments the church could inflict , was only ignominy ; by this one stroke of his pen he hath cancel'd the new testament . to say , that excommunication , or casting a man out of the church , or esteeming him as an heathen man , was but infamy , 't is to deny christianity . one of the great offices of the church was ecclesiastical discipline and the divine censures , of which excommunication was the severest , and is still , if duely manag'd , the greatest puishment . to be thrown out of the church , to be depriv'd of the prayers of the church , to have no part in those offices of religion , by which the grace and favour of god is obtain'd , and to be delivered to satan , is this infamy onely ? to be outlaw'd , whereby a person is depriv'd of the benefit and liberty of the law ; he is deprived of the liberty of his countrey , he enjoys not a free air , house , nor harbor , and by reason a capital penalty is inflicted on those who afford him any reception or give him any relief , he is exposed to the utmost peril of ruine except the outlawry be reverst . is this only infamy ? the calamity that excommunication involves a person in , is far greater . for excommunication acording to the doctrine of the primitive church was reputed a sentence excluing the excommunicated persons from the kingdome of heaven : and hence by tertullian in his apology called futuri judicij praejudicium . is this only infamy ? he might have said , that christianity is nothing , the promises and threatnings contained in it are mere chimaera's : thence , tho they that embrace it , do entertain such a belief , t is but a fancy , therefore all the evil which attends by excommunicationis onely infamy . excommunication was not onely for heresies , but likewise for immoralities ; and excommunication did not brand a man for an heretick , but the person being rendred infamous for his heresie was ( if in the bosome of the church ) cast out . that heretick and catholick became not relatives by this excommunication , nor by this did heretick become a name , and a name of disgrace both together . a person by becoming an heretick was excommunicated , this name did preceed , not follow excommunication . it must be acknowledged , that the heresies concerning the trinity were very troublesome in the church , but not so vexatious during the ten persecutions , as in constantines time , and after ; but what is the cause , that when he proposes the troubles arising from the doctrine of the trinity , he would mix those doctrines which were wholly alienated from the doctrine of the trinity , as those of the manichees . " for , saith he , according to the usual curiosity of natural philosophy , they could not abstain from disputing the first principles of christianity , into which they were baptized in the name of the father , son , and holy-ghost . some there were who made them allegorical ; others would make one creator of good another of evil. this was the principal tenet of the manichees , who took their names from one manes . this monstrous opinion , that there were two eternal principles , light and darkness , these were two contrary gods , the one the author of good , the other of evil. what is this to the trinity ? " that which he adds is not to be endured , " from which doctrine they are not far distant that now make the first cause of sinful actions to be every man as to his own sin. " is this great truth manichism ? to say man by his free-will is the author of sin. in commendation of himself in his own life thus ? " i printed then two treatises that stung the bishop bramhal in his mother tongue . the question at the time was , and is still , whether at gods , or our own choice we will : " can we will evil at gods choice ? we therefore do affirm expressly contrariant to mr. hobs , that the causation of evil cannot be attributed to god without impiety . he mentioning our late fatal wars thus — such crimes and sufferings i will not impute unto the deity . i have no sence if this be not a repugnancy , in this tract he affirms that those who assert , that the causation of evil cannot be attributed to god are allyed to the manichees . and yet when in the verses , which respect his life , he recounts the english evils and calamities during the wars , he dares not impute them to the deity . truly how far this opinion is from manichaism , let the world judge . can any man have sence to believe , that if sin flows from god the first cause , but it must be attributed to him ? the manichees believe an eternal being the author of all evil. take their monstrous opinion from themselves . there was an epistle which they in st. austin called the fundamentum , and thus begins . manichaeus apostolus jesu christi , providentiâ dei patris , haec sunt salubria verba de vivo ac perenni fonte . manichaeus the apostle of jesus christ by the providence of god the father these are sound and wholsōe words flowing from a liveing and perpetual fountain . in this epistle , thus , in exordio fuêre duae substantiae a se divisae &c. in the beginning there were two substances divided from one another . god the father had the cōmand of light ; and then he proceeds to describe that kingdom , he then goes to the kingdome of darkness , which was at the side of light , giveing a wild description of that kingdome of darkness . he gives an account of the black king of it , that he with his hideous train assaulted god the father , the king of light ; who being affraid of him , sent some of his troops , who mixing with the black regiments , formed his world. that what is good must come from the king of light , what is bad from the king of darkness . these frenzies of him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewitched once that great man , who by the grace of god beeing inlightned fell from them to the catholic church . st. augustine a presbyter in hippo disputes fortunatus a manichaean presbyter of that city . both dispute about the original of the evil of sin , he assigns it to the black prince , & quitting the cause , affirmed , it could have no other original then from the evil nature of the prince of darkness . the like we find in his second dispute with felix the manichaean . saint austin assigns rightly this to the free will of man. it cannot enter into my head , why mr. hobs should give this assertion , my understanding is too shallow to fathom this depth . nothing farther to be reproved till we come to the page , onely this passage may receive a little censure pag " constantine the great was made by the valor and assistance of the christian soldiers sole emperor . " he not much regarding the peculiar providence of god , takes nonotice of that great miracle of y e cross appearing at noon , with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the whole army of constantine was inferior to magnentius his forces , a small number of his soldiers were christians , it was more the peculiar action of the arme of heaven , which dissipated the army of magnentius , and gave the eagles to constantine . " in the latter end of his time their arose a dispute between alexander the bishop , and arrius the presbyter of that city . " here the philosopher hath erred in his chronology , for for the quarrel between them began before the licinian persecution , in the tenth of constantin's ; who commanded the empire years . would this was the worst error ! " this controversy between the inhabitants and souldiers , presently became a quarrel , and was the cause of much bloodshed in and about the city . this so far concerned the emperors civil government , that he thought it necessary to call a general council of all the bishops and other eminent divines throwout the roman empire , to meet at the city of nice . " indeed i read in the time of constantius , the aarrians prosecuted the catholicks with the greatest fury imaginable . the lamentable tragedy of which is given us by an alexandrian synod , in their letters to julius bishop of rome . but that any murders were committed during the reign of constantine , i do not observe ; but to lessen the honor of christian religion , he assigns the calling of that council to the peace of the empire . the prime reason was the establishing the peace of the church , and the uniformity in doctrine , which will be manifested , he said to the fathers in his exhortation to them , " that they would fall in hand w th the articles of faith , and whatsoever they should decree therein , he would cause to be observed : " on which he thus animadverts , " this may perhaps seem a great indifferency , then would in these days be approved off . " i know not the sence of this reflection , for what could be more desired by a council of the emperor , then to assure them that he would ratify those canons which they decreed , cencerning the things they were called for . the main of the discourse is concerning his animadversions on this article , begotten , not made , being of one substance with the father . thus he : " in this they condemn the doctrine of armus , for this word , of one substance , in latine consubstantialis in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put as a touch-stone to discern an arrian from a catholick , and much ado their was about it . " thus far t is true , but the verity of he subsequent discourse must be considered . " constantine himself at the passing of it took it for an hard word , but yet approved it : " the account is given by eusebius in his epistle to his flock , in caesarea . theod. lib. . cap. . he acquaints them what a form of sound words he presented to the synod at nice , w ch the emperor and synod allowed and approved : but the synod was not satisfyed except this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was inserted ; whereupon the synod entered into a long debate , and it past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. we did not admit without enquiry , which was after this manner . that word , of one substance was not to be understood according to any corporeal passion ; that it was not a subsistence by any division or abscission from the father . for an immaterial , intellectual , and incorporeal nature can't be the subject of corporeal passions , it behov'd that such things ought to be express'd in divine and arcane words . thus our most wise and religious emperour did philosophise . and theoderet , cap. . saith that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not invented by the fathers , but received from former ages , and devolved from fathers to children . " constantine calling that word divine not because it was in the divine scripture , " for it was not there , this is acknowledged . " but because it was to him an arcanum not sufficiently undeistood , " mr. hobs takes all the occasion to cast a contempt upon the council ; t is fit their should be suitable words , for tho the mystery cannot be rightly understood , yet the sence of the word may very well be understood . this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well enough be known , yet how the son of god should be of the same substance with the father , is not so intelligible , his reflection upon the emperor is unworthy a gentleman . " and in this appeared the indifferency of the emperor , and that he had for his end in calling the synod , not so much the truth as the uniformity of the doctrine , and the peace of his people yet depended on it . " this is a most notorious scandal ; what! the famous constantine , who put a period to persecution , restored peace to christians , and made christianity to florish , what this constantine to play the hypocrite ? constantine did desire the uniformity in doctrine , but not in an evil doctrine , and the peace of his people , but he would not build this upon the foundation of sin and and heresy . before that celebrated emperor convened the council , he was convinced of the true faith , which appeared by his discourse with arrius , and his large letter to the churches in romania . they who read the letters of constantine concerning arrius before the council was call'd constantines edict , for the convening of the fathers , and his pious and sweet orations to the council , will find , that constantine's designe was , that so great an assembly of the best divines should settle the church upon the foundation of truth and peace . further , " the cause of the obscurity of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeded clearly from the difference of the greek and roman dialect in the phylosophy of the peripateticks , " , what should cast mr. hobs into this sentiment i cannot understand ; all his subsequent discourse is of essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as to this i know no difference in the greek and latine dialect . both greek and latine in the sence of ●hat agreed . the arrians and catholicks were harmonious . as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why mr. hobs should make their difference to consist in that which they did agree , is to me unintelligible . the difference lay in the adjective ; there is one letter ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that makes it ; all schools agree in this , that like is not the same ; the arrians would allow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a substance like to the father , but not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with the father . it manifestly appears to be a wild excursion of mr. hobs to discourse and quible upon the sence of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essence , and substance , when the dispute did not lye in that ; yet if there be a connexion in his discourse , in that , according to him , it did consist : but we will follow him in the chace . " the first principle of all religion in all nations is , god is . this is a truth . that is to say , that god really is something , and not a meere fancy . " this is not well sayd , it is with a diminution , for when we understand the notion of a god , then we must have a conception of a being which is infinitely wise , good , powerful , eternal . &c. " but that which is really something is considerable alone by it self , as being somewhere , so the earth , the air are all of them things real ; whatsoever is in any place hath dimēsion , that is to say magnitude , and this which hath magnitude whether it be visible or invisible is called by all the learned a body , if it be finite , & body or corporeal , if it be infinite , it followeth , that all real things in that they are somewhere , are corporeal , " which paragraph gives occasion of these considerable things . . whether there be any real being but that which is a body , and hath magnitude ? . wherein the nature of infinity consists ? as to the first we will grant , that all learn'd men say whatsoever hath magnitude is a body ; yet it must be affirmed , that the most and best of the literati affirme , that there are real beings , which are not bodys , and have no magnitude , the chief of which we say is god , and t is impossible to have any conception of a god , but he must remove from him the conception of a body ; a body must of necessity be divisible and have such parts w ch can't be competent to a deity , so that great attribute of god's immutability is lost , he being a thing that may be changed ; nor can this consist with gods omnipotency ; how can we think matter can be omnipotent , if we seriously cast our eyes upon this world to contemplate its beauty , order and greatness ; is 't possible to conceive , that it is the product of matter ? no , the notion of a god must include in its self the notion of infinity . an infinite cannot consist of finite parts ; several finites cannot amount to one infinite , therefore god cannot have parts , wherefore it must be acknowledged , that there is a being which is not corporeal , and farther t is most certain that hobs contradicts his own great principle , that the supream power is the sole judge of good and evil , truth and falsehood . he is a subject to the king of england by whose law the nicene council was ratified , which decreed that god is an immaterial and incorporeal substance , and by his own law hath declared that god hath no parts . . as to the nature of a thing infinite , there can be but two just acceptions of it . it signifies a being which includes in it self all perfections , and so it connotes the great god , the eternal majesty , and this infers , there cannot be two infinites , for there must not be two of all perfections . . or a being that is boundless , or hath no terme . the name infinite may be given to other things , as an infinite sea because it cannot be exhausted , take what water out of it you please , the sea remaines as full as before ; infinite words , infinite numbers , yet there are bounds to them , the sea may be fathomed , words have their numbers , none can imagine a line drawn to such a length but it may be drawn longer , fancy any number , there may be an addition , these are not properly infinites , as a little stick we see bounded , yet divided it may be into infinite parts ( i. e. ) it will be still capable of division , for nothing is material , but each part will be material . 't is clear that nothing can be esteemed infinite but space , in my apprehension . space simply conceived is nothing , 't is a mere imagination , so it appears , that nothing corporeal is infinite . that which he subjoyns concerning essence , and deity shall be considered , what he says of whiteness and blackness will be granted but what he intends by it , shall , be presently examined . " these real things , are called by the latine philosophers entia , subjecta , substantiae , and by the greek philosophers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other which are incorporeal , are called by the greek philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but most of the latine philosophers use to convert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into substantia , and so confound real and corporeal things with incorporeal which is not well . for essence and substance signifie divers things . " to which 't is thus returned ; why doth mr. hobs call any thing incorporeal , when he asserts there 's nothing but what is a body ? . what philosophers say substantiae are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other things are so called which are not substantiae ; and who saith that white and black are substantia and subjecta , seeing white and black have their substrata , which are different from them , and they are separable , for that substratum which is now white , may anon be black . . by the greek philosophers incorporeal things are not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for these are accidentia ; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the spectra are subjects of the eye , and what is the object of sense is material , but they are by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the latine authors doe well in translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes substantia , sometimes essentia , essence and substande do differ , but the greek is copious ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies essence and substance , expresly arist lib. . cap. . gives these two significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it signifies both essence and substance . the latines take their measures from the greeks . they confound not essence and substance , who give the just translation according to the true sense , it having divers acceptations , and therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truely rendred one of the same substance . ' and this mistake is receiv'd , and continues still in these parts , in all disputes both of philosophy and divinity ; for in truth essentia signified no more than if we should talk ridiculously of the isness of the thing , that is , ( by whom all things were made ) this is prov'd out of st. john , cap. . verse , , . and heb. cap. . ver. . and that again out of gen. . ' to make those expressions which philosophers us'd ridiculous he thus form'd this word isness st. jerome upon these words of the wise man , there 's no new thing under the sun , quotes his master donatus , reading upon terence , nil dictum , quod non priùs dictum , despereant qui nostra ante nos dixerunt . that great rhetorician , and gramarian might be the inver● or of some new words , or new explanation of the same thing but not else mr. hobbs is the sole inventor of the word isness , but his leviathan principles were prepared to his hands by fanciful and not thinking men , words mightily prevail . the reverend mr. calvin against the anabaptists , and other wild persons , us'd the word phanatick . the great monk in his southern journey which he manag'd with as curious and fine stratagems as ever a general did , to expose his adversaries ( the army abounding with such sort of creatures ) he call'd them phanaticks , which was of great efficacy ; perhaps 't is mr. hobbs his imagination by this odd word isness to render essentia , us'd by the philosophers , contemptible ere long ( it may be ) on the stage . and this isness amongst drolls may serve to make a conceit more pleasant : if he would have recollected what he said of speech . cap. . leviathan ; that words signifie as they are usually understood , then if isness had been used in a common vogue to denote the same with essence who would have reprov'd it . he quarrels with the father● and divines of note for confounding the concrete with the abstract , deus with deitas , ens with essentia , sapiens with sapientia , aeternu● with aeternitas : in my apprehension , the philosophers do not confound themselves , for they suppose a distinction , which to me thus appears : essentia the nature , ens the thing it self . i may have apprehensions of a thing , and the nature of a thing ; the philosophers make no confusion , none of them say that sapiens is sapientia ; if they did so , they might truly say , that covetousness is a covetous man , and holyness is a holy man &c. as he by this would render them contemptible : by a concrete they understand a thing compounded of substance ▪ and forms , by an abstract they conceive a form without the subject ; as wisdome , not considering the man that is wise . i may at the same time have a conception of wisdom , and not have the conception of a wise man. no philosopher doth say that wisdom , and a wise man are the same , nor covetousness , and a covetous man are the same . the schools and philosophers in speaking of the deity do fear to speak of god with any irreverence , & therefore upon just ground admit not any composition in god amongst them . deitas and deus are the same , and by reason that there is nothing eternal , but god , in him aeternus & aeternitas are the same : for when we concieve a distinction in the mind of man , it is concerning created beings ; but we have none such in god. essence and existence of created beings afford two different modes of concieving , but the contrary is of god. there is but one conception of the essence and existence of a god , and of them there is no sort of distinction : the abstract and concrete , and concrete and abstract are the same , therefore it must be ill said of him : for if deitas abstracted be deus , we make two gods of one . must then no such word as essence be used ? only body 〈◊〉 surely the word nature may be used ? what is this corporeal ? by that means i may use the word essential his aim is higher , that is , as the trinity , from that mystery of faith he takes all his grandeur . thus mr. hobs , the attributes therefore of god in the abstract , when they are put for god , are put metonymically , which is a common thing in scripture ; as for example . prov. . . before the mountains were setled , before the hills brought forth was i. the wisdom there spoken of being the wisdom of god , signifies the same with the wise god. in the sacred scripture by the wisedom of god , is sometimes meant the son of god , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal word , and this is not denyed by the arrians themselves . they acknowledging that wisdom mentioned by solomon is christ the son of god , do endeavour to prove him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he is said to be according to the greek fundata sum , and as cited by fulgentius contra object . arrianorum obj . creavit me initium viarum suarum . a creature is not of the same substance , tho the arrians falsly applyed those words , yet t is certain that by the wisdome of god mentioned in that chapter , was not as mr. hobs saith metonimically by them taken for the wise god , but a being subsistent by it self ; what he thinks of the other part of the creed is not amiss , but to say that it was never questioned amongst christians ( except by the arrians ) that christ was god eternal is an huge mistake . before arrius appear'd , several hereticks denied it , and arrius according to this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as appears by his letters and confession would not scruple to call christ the eternal god. he adds , that no man can be made an heretick by consequence this shall not create any dispute but what means he when he saith because that form was not put into the body of the creed , but directed onely to the bishops , there was no reason to punish any lay-person that should speak to the contrary ; i cant find his meaning : for the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the creed , and by the authority of that council every person who did not receive it was anathematiz'd . perhaps he means this , that god hath no parts is not in the form of the creed . this is acknowledged , that the council did not put that into the forme of the creed , yet it was determined by the council . the letters which eusebius wrote were synodical . by the super scriptions it appears , that the contents of those epistles did not concerne onely the bishop , but all the people . socrates , lib. . cap. . gives a full account of this ; he wrote an epistle of the decrees and acts of which eusebius sent by order of the council . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this same epistle saith socrates eusebius sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the church of alexandria , to those of lybia , egypt and pentapolis . what the synod by a common suffrage past , when the conciliary decrees were sent to all the churches : mr. hobs would make the world believe that they being directed by the bishops were onely obligatory of them ▪ the contrary in theodoret. lib. . cap. . cap. . the synodical epistles of the nicene fathers were directed not to the bishops , for the bishops were present in council but to the church of alexandria , and to all our beloved brethren in aegypt , libia and pentapolis . these being thus directed there was a reason to punish any lay-person which should speak to the contrary . ' but what was the meaning of this doctrine , that god hath no parts ? was it made heresy to say that god who is a real substance , cannot be considered or spoken of as here or there , or any where which are parts of places ? or that there is any real thing without length every way , that is to say which hath no magnitude at all finite or infinite ? or is there any whole substance , whose two halves or three thirds are not the same with that whole ? or did they mean to condemn the argument of tertullian , by which he confuted apelles and other hereticks of his time , namely whatsoever was not corporeal , was nothing but phantasm , and not corporeal for heretical ? ' no certainly , no divines say that , what is the meaning of this , that god hath no parts ? to explain this he adds several questions , whether god considered or spoken of , as here and there , or that there is any real thing without length every way i. e. hath magnitude at all finite or infinite : 't is returned to those questions . god is an infinite substance without magnitude ▪ nor can it be said , that a magnitude is infinite , 't is impossible to think that to be infinite , to which there can be an addition . his third captious question is frivolous ; 't is true if that substance be material , but it is not true in an immaterial substance . to the fourth let any divine be produced who saith that what is not corporeal is a phantasme . this is the question , whether all beings which have areal substance be corporeal , the epicureans affirme it , other philosophers and christians wholly deny it , indeed it must be affirmed , that sometimes by corpus or a body is meant any real being , or whatever hath any real being ; and this it is by some conceived to be the sence of tertullian ; thus st. augustine vindicates tertullian de genesi ad literam lib. . cap. ult . tertull. de animâ cap. omne corporale est passibile . upon that st. augustine , debuit ergò mutare sententiam . he ought therefore to change his opinion ; which he mentions in another place , god is a body , ad , vernis praxeam . i cannot believe that he was so childish as to believe the nature of god is passible ; but that by this argument , whatsoever was not corporeal was nothing , should be the argument whereby he confuted apelles , and other hereticks in his times is a conclusion above the reach of my understanding . he disputes against hermogenes who asserted an eternal matter coexistent with god , who out of that created this vniverse what argument can be used against hermogines taken from proposition , omne quod est corpus est . there is nothing but body . in cap. . tertullian explains himself ; he takes an argument from hermogines his contradicting himself , primâ facie materia videtur esse incorporalis ; at the first sight matter seems to be incorporeal : but having seriously pondered what he saith , matter will be found neither corporeal , nor incorporeal . that i grant , some substance is onely incorporeal , for the substance it self is the body of every thing when corporeal and incorporeal are mentioned ; nothing else will be admitted . thus he explaining his sence of corpus that it is substantia , he confutes hermogines not from the recited proposition , but his own contrarietys ; the same may be applyed to what he disputes against marchiaean apelles and praxeas . therefore against mr. hobs i may be confident to averr that tertullian never attempts the refuting apelles , or any other heretick in his time , from this topick , whatsoever was not corporeal was a phantasme . t is true the nicene fathers went to establish one individual god in trinity , to abolish the diversity of species in god : and t is not true , that they did not intend to destroy the distinction of here and there , for the council in explaining the word did say , that it could not be understood of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the essence of god was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the discourse is not concerning the intent of the council . since the council judged the nature of god to be immaterial and incorporeal , they did conclude that an incorporeal substance was not a contradiction ; therefore the holy fathers must needs have thought that god had no extended parts ; nor any sort of parts ; and therefore not be considered as here and there . what a force is don by him to the apostles question ; st. paul asks the corinthians , is christ divided ? which he thus interprets . ' he did not think , they thought him impossible to be considered as having hands and feet , but that they might think him ( alluding to the manner of the gentiles ) one of the sons of god , but not the only begotten . thus expounded in athanasius his creed , not confounding the persons , nor dividing the substance , i. e. god is not divided into persons peter , james and john , nor are the persons one and the same person . ' t is granted , that the fathers intended the last , but it is denied that they had any such intent , by not dividing the substance , to have a respect unto various individuals , for in that division , the persons & substances are divided , the substances are different and not the same ; but in the persons of the individual trinity , the substance is the same . and in created beings the persona of every individual is really distinct , not onely from the essence and person of another individual , but from the substance in which it doth subsist ; which appears in the incarnation of our lord jesus christ , who assumed not the person but nature of man : but the mistery being great above all the understanding and apprehension of man ; it is rather the object of faith , than reason . my main undertaking against mr. hobs in this tract is not to illustrate or prove the meaning , but to manifest that he has not cleared himself of the contradiction , and that in his attempts he throws himself into new absurdities , one of which is this paragraph . ' but aristotle , and from him all the greek fathers , and other learned men , when they distinguish the general latitude of a word , they call it division , as when they divide the animal into man and beast , they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , species , and when they again divide the species man into peter and john , they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partes individuae . and by this confounding the division of the substance with the distinction of words , divers men have been led into error of attributing to god a name , which is not the name of any substance at all , viz. incorporeal ' 't is true that the philosophers , when they divide animae or the genus into men or beasts , they call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 species , but when they again divide the species man , into peter and john , they never call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partes individuae , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are partes dividuae , therefore individua are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but what sence there is in his deduction , i 'le give , when i understand it . there is a substance , which is incorporeal ; the philosophers were led into that truth by observing the operations of some beings which are not corporeal , where it must needs follow , that these essences are incorporeal ; and by some other arguments : but that they should be led into this , which he calls an error by confounding the division of substance with the distinction of words , is a thing far from truth , and any conception of mine . ' many heresies which were antecedent to the first general council were condemned , as that of manes ( he might have added marcion ) by the first article i believe in one god. ' this was not directed onely against them , but also against the polutheisme of the heathens , ' tho to me it seems still to remain in the doctrine of the church of rome , which so attributes a liberty of the will to men , as that their will and purpose to commit sin uot should proceed from the cause of all things god , but originally from themselves or from the devil . ' indeed marcion and manes attributed sin to an evill god , but the church of rome , the church of england , and all other churches look upon that opinion as heretical : why this doctrine of the liberty of the will is to remain in the church of rome , this is to palliate . this doctrine continues in the church of england , and in all the churches of christ . the devil does vehemently tempt to sin , but he is not the cause of sin ; hence that good axom is received by all knowing men , no body is injured but by himself , that which is properly an evil is the evil of sin , which our selves only can inflict upon us ; but how comes it to pass that this doctrine of the liberty of the will should be opposed by this article , i believe in one god ? they who maintain that doctrine firmly believe this article , they say that the one true god is infinitely glorious in all perfections , amongst which is the liberty of his will , he created all things , amongst which he created rational beings which he endowed with the liberty of will , whereby they are made capable of being vertuous , and so to be rewarded , or vitious , and so to be punished ; where is there by this sentiment a setting up another god ? by god he means one first cause which necessarily moved from all eternity , from which necessary cause there flows an infinite concatenation of necessary causes , whence if any say , that there is a liberty of the will , he must assigne another first cause , and from thence oppose this article i believe in one god ; we say there is but one first cause , and that a free agent , whence springs the liberty of rational beings . by the account which mr. hobs gives of god , and by several of his opinions it must be concluded , that he believes there is no god. one of his sayings is , he that saith there is no mind in the world , hath no mind . this is a gingling quibble , besides many gross absurdites with w ch his opinion is charged , this is no mean one ; god is the author of sin ; to which he replys leviath . cap. . by this distinction god is not the author of sin , but he is the cause . the author is he who commands , the cause by whose power a thing is done . this with many other distinctions he frames , which are more subtle , perplext , and remote from sence , then any of the school-mens , for which he so much condemns them , certainly every cause is the author of a thing . he that commands , is by that a moral cause . but he that is a cause by enabling to do , is a physical cause of sin , god can't be such a cause ; but it may be queried whether god , according to mr. hobs , ever gave any laws to man-kind , for unquestionably if the rule of justice , & injustice good and bad , true and false be the will of the supream power ; god never gave laws to man kind , ' perhaps ( saith he ) the anthropomorphites were then condemned , but this cānot be for they appeared not untill the time of valens . ' this is no great matter , it is certain that the council did condemn all those who ascribed any parts to god , which the anthropomorphites did , yet if epiphanius be credited , heret , . audianus a mesopotanican the author of this heresy of the anthropomorphites florished in the time of arrius , when the nicene council was convened . ' no other punishment was ordained by constantine than deprivation and banishment ; and that not onely of bishops and pastors who refused to subscribe to the faith ; thus did heresie ( which at first was the name of a private opinion , and no crime , was by vertue of a law of the emperor , made onely for the peace of the church ) become a crime in a pastor and punishable . ' how many errata's in this paraptaph ? heresy in the church of christ was always a crime , and never the name of an opinion . this i prov'd before ; let it be granted , that every sin is not a crime , and that every crime is that w ch is punishable ; 't is a trisle to be lirigious in words , every sin is certainly punishable ; some sins are greater than others , so there is a difference in crimes , there are crimes which are onely discernable by almighty god , and so punishable at his tribunal ; but that heresy should be a crime onely because the civil power inflicts a corporal punishment , cannot be understood by any , but such a person , who bids a defyance not only to the christian religion , but to all other religions which assert a future retribution , or concludes that the great god doth punish evil men in this life by some extraordinary methods . but that heresy after this decree of the council became onely a crime punishable in the bishops and pastors , whether it be true or not , is not much material . in the pastors the people were always punished , for they followed their pastors in banishment . basil with a curious pen delineating the miserys and calamitys under which the orthodox bishops and pastors groan'd , likewise gives us the description of those dreadful sufferings , with which the people were oppprest . eusebius giveing us an account of an edict of constantine against hereticks , in that not onely bishops and pastors , but all sorts of hereticks were involved . de vità constant . lib. cap. . and having proved before that arianisme was decreed an heresy not for the peace of the church , but likewise that there might be an agreement in the same faith , which was necessary to salvation , we may justly say that every line of that paragraph is notoriously untrue . to lessen the esteem of the nicene and the general councils , says he , ' there arose new heresies about the interpretation of the creed , and partly about the holy ghost , of which the nicene council had not determined , and afterwards concerning the holy ghost . nestorius bishop of constantinople & some others denied the divinity thereof . ' the pneumatomachi appearing after the council of nice had pretended for themselves the silence of the nicene fathers ; to which basil , nazianzen , theoderet , epiphanius answer , there being no question moved concerning it , the council acquiesed in the opinion , and right faith of the universal church , concerning the divinity of the holy-ghost . why should the fathers confirme that truth which was not questioned , but taken for granted , or condemne that for heresy which was not preached , yet if not in a set forme of words decreed , yet in truth and by good consequence , the sence of the fathers as to that article was given . for st. basil epist . . hieronom . epist . . epip . haeresi take off , and answer that objection ; epiphanius and athanasius prove it thus , that the same glory which is given to the father , and to the son , is likewise given to the holy ghost ; for the symbol is , i believe in god the father , and in god the son ; and i believe in the holy ghost . this divine faith , fixed upon the father , son , and holy ghost , as one and the same god , gives the true sence of the council . the great mistake concerning nestorius must only be attributed to mr. hobs his animadversion : for it was not nestorious , but macedonius who denied the divinity of the holy ghost . nestorius was a great adversary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore in socrates lib. . cap , we find that nestorius was so great an enemy to the macedonians that when he was bishop of constantinople he drove the macedonians out of all their churches in that city , and in the hellespont . ' concerning the parts established there arose disputes about the nature of christ , and the word hypostasis . ( i. e. ) substance , for of persons there was yet no mention made , their creed being written in greek , in which language there is no word that answereth to the latine word persona ; and the union , as the fathers called it , of the humane and divine nature in christ hypostolical caused eutyches , and after him dioscurus to affirme there was but one nature in christ , thinking that whensoever two things are united , they are one . ' t is true the latine word persona is used in the latine church , which church embraced likewise the word hypostasis , and all differences concerning those words were within a while composed , and all orthodox christians in that church who know the greek language do receive the word hypostasis in the same sense which the latines use persona . the famous nicene councils having decreed , that there were two natures in christ , and one hypostasis which signifies subsistence , this exactly answers to the latine persona . nestorius bishop of constantine broch'd this heresy that in christ there were two distinct persons , and so mary the mother of christ was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of god : against him eutyches excellently disputed in the fourth action , in the council of constantinople ; eutyches declining the one , fell into another heresy , asserting that there was but one nature in christ , yet the humane nature was swallowed up by the divine , and was not of the flesh of the virgin , but descended from god. a great promoter of this impiety was dioscurus bishop of alexandria , a wicked and lewd person , a monster rather than a bishop . these were condemned in the chalcedonian council . i will grant that the disciples of eutyches did say , if two natures there would be two hypostases , i will say it was an heretical illation , and affirme , that the latine word persona answers to the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the sence of the churches both east and west . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not substance but subsistence , to which persona directly answers . but ( saith he ) in the nicene creed there 's no mention of hypostasis or hypostatical union , nor of corporeal , nor incorporeal , nor of parts ; but this was acknowledged by the fathers in that council , there was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which necessarily infers it : after a dispute concerning the sense of these words , they all agreed in the same faith , and that hypostasis is as well as persona , entertained by the universal church ; not signifying substantiam as usally ; but subsistentiam ; from the nicene decree must of n●cessity flow the hypostatical vnion . tho the word incorporeal was not used in the nicene creed , yet it is used in eusebius his synodical episties , who styles god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immaterial and incorporeal , as before asserted : but invidiously to throw dirt upon the fathers ; ' such points ( saith he ) were not necessary to salvation , but set a broach for ostentation of learning , or else to dazle men with designe to lead them towards some ends of their own . ' by which he charges the most humble persons with pride , the most sincere with hypocrisie , and the most unbiass'd with secular aims . t is true that it was not judged necessary to salvation , that vulgar persons should know what hypostasis and persona intended , as appears by that council held at alexandria by athanasius bishop of that see ; eusebius of vercelles , and lucifer of calaris , two western bishops , who after they had contended about these words , were united in this nicene article , that christ was the eternal son of god , and really god , and that it was an article of the christian faith , & necessary to salvation . what he says concerning st. cyprian is nothing to my design , nor shall i make any remarks upon his discourse of the usurpation of the bishop of rome , or take cognizance of what he says of the punishment ordained against hereticks in the reign of k. rich. the . and succeding princes , for this is nothing to my purpose ; my whole designe is to make good the contradiction with which he is charged . i must therefore have no regard to any penal statures in causes ecclesiastical , until the reign of queen elisabeth . i charge him with these heretical propositions , contrary to the doctrine of the church of england , to whom he is obliged by the laws of the king to be subject . . that god hath parts . . that christ is not of the same substance with the father . . that the persons in the sacred trinity are temporall ; all which are declared heretical by the lawes , and church of england . but mr. hobs would evade the two last heretical propositions , by saying he believes the doctrine of the trinity as the church hath explained it in the catechisme . when the minister asks the catecumene , what dost thou chiefly lear in these articles of thy belief . he answers , i learn first to believe in god the father , who created me and all the world. . i god the son who hath redeemed me and all mankind . . i god the holy-ghost who hath sanctified me and all the elec● people of god. what is then intended but this , tha● god in his own person-did create all things , in the person of his son did redeem mankind , in the person o● the holy ghost did sanctifi● the church : what clearlie concerning the divine persons , or more consentaneous to the faith can be said ? appendix ad leviath . cap. . on the contrary i will pronounce that nothing is more obscure nor distentaneous to the faith : tully said properly , ego tres sustineo personas , mei judicis adversarij ; yet it must be granted , that the same word may have divers significations , peculiarly in various sciences , else the great and famous northern constellations may note the greatest bear in the muscovian snowes . the latine fathers , and after them the schools , and divines , take not the word persona in the same sence that orators and philosophers do ; i believe that bellarmine did know the meaning of the latine word persona as well as mr. hobs. let common sence be appealed , can the mystery of the trinity be explained according to cicero's use of the word persona for according to the church of england in the athanasian creed , which is part of the liturgy established by law , and ratified in the article , in which are these words , the three creeds , the nicene creed , the athanasian creed , and that commonly called the apostles creed , ought to be throughly received and believed . in the athanasian , the eternity is not onely of the essence , but of the persons , not as the father eternal , the son eternal , and the holy ghost eternal , but according to mr. hobs the persons were temporal ( i. e. ) god became a father , when he created the world , a son when he redeemed mankind , and the holy ghost when he sanctifies ; which is absolutely contrary to the faith : for upon the impious account of mr. hobs the persons were not eternal , by reason the actions of god in creating the world , by which there was the parsonality of the father , and of the son in redeeming the world , and of the holy ghost in sanctifying the elect people of god , were temporal . let this be queried , what sence is this ? god redeemed mankind in the person of his son , persona mei is tully himself , but persona judicis is tully reprensenting a judge ; did god represent another in the redeeming of the world ? this leads to the making good this heresy concerning the incarnation of the son of god , for he utterly denies the eternal filiation , and saith that christ being the son of god was an eternal god , but as being begotten extraordinarily in time he acknowledgeth that expressly and frequently in the scriptures christ is said to be begotten ; that he was god born of the father before the world ; when christ is said to be begotten , t is meant , that he was begotten of god himself , the father of the matter of the virgin , mat. . vers . . that which was begotten of the virgin mary was of the holy ghost , and should be called the son of god , ' but some perhaps will say that the eternal generation differs from that which was made in the womb of the virgin. ' to which he thus answers , where doth the holy scripture or synod thus distinguish ? this question is a certain demonstration that he denys the eternal generation and that he by a strange passion resolves to deny those things which for certain he knows to be true , if a stou denyal serves his designe ▪ the sacred scripture in several places is express for the eternal generation , makeing it distant from the temporal . the scriptures were wrested and false glosses put upon them ; arrius did not deny the praeexistence of the son of god , who was incarnate , the difference was not concerning the eternal generation , but the consubstantiality . having thus proved , that his leviathan contains certain haeretical propositions ; it remains , that i prove these heresies criminal , and thus i state the question and pursue it . 't is one of mr. hob's great artifices to avoid those absurdities into which his own sentiments casts him . mr. hobs percieving that he is justly charg'd with this imputation , writes the book call'd the historical narrative of heresie . the parliament complain'd , that in it were contain'd several heretical opinions , ( i. e. ) opinions declared heresie by the church and laws of england : he being a subject to the king , is obliged to obedience to the laws of his soveraign . by this therefore he doth manifestly contradict himself , and opposeth these his great moral and political postulata's . ' nothing is just or unjust , but what is made so by law , and that nothing is criminal , but what a penal law prohibits . ' from this his most just charge he would free his leviathan ; to shew that his attemts are frivolous , it must be prov'd , that his leviathan doth contain heretical opinions . to which he returns , that there is no opinion that opposeth a penal statute ; or that no person can be justly by the civil magistrate punish'd for any opinion contain'd in the leviathan . for ( saith he ) ' all the penal laws against hereticks were repeal'd in the reign of q. elizabeth . to remedy the inconvenience which might arise by novel dogma's , she apointed a court ▪ called the high commission , to declare what was heresie . but that high commission never declared what was heresie , or if they did , it was to no purpose , for they were not impower'd to inflict any punishment upon an heretick . withal the parliament abolishing that court ▪ nothing could be accounted heresie : besides the leviathan was printed in . when it was lawful to write or preach any thing in matters of religion . ' to which i suppose that some , nay many things contained in the leviathan are heretical , and so judged by the church , and punishable by the civil majestrate . not to mention many , i will assign these two. the nature of god , and the mystery of the individual trinity are by him heretically and impiously explicated . he blasphemously avers god hath parts , and makes the persons of the holy trinity to be temporal , not eternal ; both which are declared heretical by the first article , ) and by the three creeds . the athanasian creed is imbodyed into the common law , and that his opinion concerning the trinity is heretical is indubitable , waveing the contests he strives violently to maintain , that nothing in matters of faith is declared criminal by the law , or punishable by the civil magestrate . for faith he ' the lady elizabeth in her first year repealed all the laws ecclesiastical of queen mary , and all other laws concerning the punishing of hereticks , nor did she enact any other punishment in their place . ' these lines he could not deliver without that same arrogance by which he explodes the universityes , and accounts most of the learned men in the world , fools . for the writs de heretico comburendo and de excommunicato capiendo were in force , he adds in the place , it was enacted ' that the queen by her letters patents should give a commission to the bishops with several other persons in her majesties name to execute his power ecclesiastical , this is granted , ( he proceeds ) in which commission the commissioners were forbidden to adjudge any thing to be heresy which was not declared to be heresy by some of the four first general concils , nor was there any thing in that commission concerning how hereticks ought to be punished . but it was granted to them to declare , or not declare to be heresy or not heresy as they pleased , any of those doctrines which had been condemned in the four first general councils for heresie . ' to refute this , and what he subjoyns , t is requisite that i give the words of the statute . ' they shall not ( meaning the high commissioners ) have authority or power to order determine or adjudge any matter or cause to be heresy , but only such as heretofore have been determined , ordered or adjudged to be heresy by the authority of the canonical scriptures , or by the first four general councils , or any of them , or by any other general council , wherein the same was declared heresy by the express and plain words of the said canonical scriptures , or such as hereafter shall be ordered , determined or adjudged to be heresy by the high court of parliament of this realme , with the assent of the clergy in their convocation . ' by this it appears what a lame and false account he gives of the statute , for the queen , and her parliament did not leave it indifferent to the high commission to determine what was or what was not heresy , but limits them ( to declare what was heresy or not heresy ) not only to the four first general councils ( as he seems falsely to insinuate ) but likewise to the express words of scripture , and to the parliament ) which he seems to exclude , for he omits the mentioning of them ; ' nor was there ( he adds ) in that commission any thing concerning how hereticks ought to be punished . ' the high commission could not inflict capital punishment . i hope mr hobs will not say there is no crime , but t was capitall . that the high commission had power to punish persons in case of heresy is evident both by the law of england , and practice of that court. by the law of england expressly by the act elizab . that court was invested w th all ecclesiastical power before the cancelling of the high-commission , the bishops had a power to imprison persons , and the writ de excommunicato capiendo still continues . the words of the act are that ' the queen , or any of her successors should nominate one or more persons to use , exercise , and occupy , all manner of jurisdictions , priviledges or preeminences in any wise touching , or concerning any spiritual or ecclesiastical jurisdiction , and to visi● reforme , redress , order , correct and amend all such errors , heresies , schismes & c. ' it was perfect nonsence for a parliament to enable the english soveraign to erect a court to punish and amend errors and heresies , if the law of england had not declared what was an heresy , and likewise not to invest them with power to accomplish such ends , which they had not , if they could not inflict punishments , he returned , ' the jurisdiction was onely spiritual : ' but to that was annexed a civil punishment . upon excommunication there lay a writ de excommunicato capiendo ; that a person excommunicated for heresy or errors in doctrine , by that writ might be imprisoned , is clear as the day . certainly imprisonment is a civil punishment . this writ lay against those who were obstinate offenders in causes ecclesiastical is evident by eliz. cap. ▪ with the significavit to be added to the writ , and in that significavit 'tis joyn'd that the excommunication doth proceed upon some cause of some original matter of heresy , or error in religion or doctrine , now received and allowed in the said church of england , whereby it appears that persons for heresy might be imprisoned , and so heresy to become criminal . for it was to be punished by the civil magistrate with corporal mulcts ; and farther lay a writ de heretico comburendo ; if nothing was declared heresy , why did their lye such a writ . that such a writ was in force , is clear by the annulling of it , when this fetal plot was detected , then the parliament made an act to cancel it , either it was in force , or not ; if in force , the parliament was prudent in making it void , if not it casts a reproach upon the two houses to annul that which was exploded . that these writs were in force is declared , and that the writ de excommunicato capiendo retains its vigor , is evinc'd by the usage of the kingdome of england . as for the writ de heretico comburendo , it was put in execution in king james his time . legat & wightman were burnt , the one in smith-field , and the other in litchfield , for the arrian heresy . he saith , that they which approve such executions may peradventure know better grounds for them then i do . but grounds are very well worthy to be enquired after : but he might very well know the just grounds for them . he that affirms the law to be the sole rule of just and unjust could not be ignorant that by the common law of england , the writ de heretico comburendo was valid , and thereupon an heretick might legally be burnt . my lord cook part . cap. . affirms that by the books of the common law the king issuing our his vvrit de heretico comburendo , an heretick ought to be burnt . that heresy might be punished by corporeal and pecumiary mulcts , is clear by the queens letters patents , authorized by the . statute of her reign . she did give to the arch bishop of cant. the bishop of london , and divers others , any three or more of them , full power and authority to reforme , redress , order , correct , and amend &c. and to have full power and authority to order and award , to every such offendor by fine , imprisonment , censure of the church , or otherways , or all or any of the said ways . cawdrys case . and in that same case it is resolved by the judges , that the statute of the first of queen elizabeth did not introduce any new law , but declared an ancient one . the title of the statute being an act restoring to the crown the ancient jurisdiction over the state ecclesiastical and spiritual . the sovereign , being the supream head of the church , without whose authority no person can or ought to exercise any ecclesiastical jurisdiction , or proceed to any censure ; it demonstrates that by the royal power an heretick might be punished with a civil and corporeal mulct . farther the star-chamber was an ancient court grounded upon the common law of england , and confirmed by act of parliament . which court took cognizance not onely of civil crimes but also of ecclesiastical , and did punish hereticks by imprisoning , fineing and stigmatizeing , as appears by the records of that court ; and that famous instance of thrask , who in the . year of king james for spreading of judaical heresies , he was cited into the court and being obstinate was sentenced to be set in the pillory , whipt to the fleet , fined and imprisoned , all which was executed : by which it appears what truth there is in this assertion of mr. hobs ▪ during the time the high commission was in being , there was no statute by which an heretick might be punished otherwise than by the ordinary censure of the church , for 't is proved that by the common law of england and the statute law during the time of the high commission , hereticks might suffer in their bodies and purses : hence it follows that heresy was criminal , and he hath not vindicated himself from that contradiction with which he stands charged . he farther proceeds . ' that no doctrine could be accounted heresy , unless commissioners had actually declared and published , that what was made heresy by the four first general councils should be heresie : ' but i never heard yet there was any such declaration made either by proclamation , by recording in churches , or by printing , as is requisite in penal laws . we have before proved that the high commission was not the sole judges of heresy . that which the church and law of england condemns for heresy , is as fully divulged as can be expected . the . articles are sufficiently known , and those doctrines which the four first general councils received as orthodox , or condemned as heretical , are ratifi'd by the law and church of england , and sufficiently promulged : the nicene creed which was completed by the fourth general council is read in every church on sundaies and holy daies : the athanasian creed is to be read at peculiar festivals , both which creeds , as also the apostles , are part of the liturgy of the church , which is imbodyed into the laws of the land , and that the opinions which are contrary , are made heretical appears by these clauses of the athanasian creed , he therefore that will be saved must thus think of the trinity . furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our lord jesus christ : and this clause ends the creed , this is the catholick faith which except a man believe faithfully he cannot be saved . the doctrines therefore declared to be heretical are sufficiently , by printing and recording in churches , divulged . to alleviate his crime , or at least to vindicare himself from heresie , he reflects upon our late sad distractions , w ch to me administers matter of horror . ' before arms were taken up , saith he , the king abolished the high commission , but the parliament pursued the rebellion , and put down both episopacy and monarchy , erecting a power , by them called a common wealth , by others the rump , which men obeyed not out of duty but fear , ' those actions were dreadfull , and are the fontinels of all those fears which now afflict us . the just principles by which government is formed and established , and reasonable laws are enacted , deservedly reprove and condemn those actions , perpetrated in our late confusions , which gave a scandall to our religion and nation : but how can he cast an odium upon those actions his sentiments justifie . saith he , ' there were no humane laws left in force to restrain any man from preaching , or writing any doctrine concerning religion that he pleased . and in this time it was , that a book called the leviathan was writ in defence of the kings power spiritual or temporal , without any word against episcopacy , or against bishop , or against the publick doctrine of the church . ' to which t is thus replyed , ' the leviathan was impressed , and come out in latine upon his majesties returne . in england was totally subdued to the power of the rump , ireland in . scotland in . was almost reduct by the rump , and his majesties army totally routed at worcester , in this year the leviathan was published , was this book in defence of the kings power , spiritual and temporal , when his majestie was in banishment ? ' his majestie was then devested of all his lawfull power and authority , and forc't into exile ; this leviathan , if the principles were admited , justfied the actions of his enemies ; he casts this imputation on the rump , that they were obeyed onely for fear ; in the same book he endeavours to prove that man is not by nature a lover of society , but at his original is in a state of war ; the dread of the evils which are incident to that condition , makes him to enter into a society with others ; and let it be considered , whether , if fear be the great inducement to government , they according to his principles are to be condemned who out of the same fear obeyed the rump , and that the fundamental law of nature is self preservation , and for fear that end should not be attained , pacts are entred into , but if after those pacts that design cannot beaccomplished , then pacts are void : and therefore if people have a suspicion that the prince will destroy them , they may take up arms. and if the prince be devested of his government , the people are no longer obliged to obey him , and upon this account of self-preservation , they are to submit to those who can protect them . upon this reason the taking the engagement was lawful , and it was his honour to present to the english nation those principles w ch induced many to take the engagement . oliver gaining the protectorship , was so pleased with him on those accounts , that the great place of being secretary was profered him . if these things be true , ( as unquestionably they are ) let it then be considered , whether any sober man can believe that the book called the leviathan was writ in defence of the kings power , temporal and ecclesiastical ; since it manifestly asserts the cause of usurpers . it must be granted that mr. hobs doth give to the soveraign all illimited power in things just and sacred . but this he gives to all sorts of government , to aristocracy and democracy as well as monarchy . a book to be penned and published by him , when all the kings dominions were in the power of those who took up arms against him ▪ which containes these docttines . pag. . ' but in case a great many men have already resisted the soveraign power unjustly , or committed some capital crime , for which every one of them expects death , whether have they not the libertie then to joyn together , and assist , and defend one another ? certainly they have : for they but defend their lives , which the guilty man may as well do , as the innocent . there was indeed injustice in the first breach of their duty ; their bearing of arms subsequent to it , tho it be to maintain what they have done , is no new unjust act ; and if it be only to defend their persons it is not unjust at all . pag. . the obligation of subjects to the soveraign is understood to last as long and no longer than the power lasteth , by which he is able to protect them . for the right men have by nature to protect themselves , when none else can protect them , can by no covenant be relinquished ; the soveraignty is he soul of the common-wealth , which once departed from the body , the members do no more receive their motion from it . pag. . when in a war ( forraine or intestine ) the enemies get a final victory , so as the forces of the common wealth keeping the field no longer ) there is no ther protection of subjects in their loyalty ; then is the common-wealth dissolved , and every man at liberty to protect himself by such causes as his own discretion shall suggest unto him . for the soveraign is the publick soul , giveing life and motion to the common-wealth , which expiring , the members are governed by it no more , than the carcass of a man by his departed ( tho immortal ) soul. for tho the right of a soveraign monarch cannot be extinguished by the act of another , yet the obligation of the members may . for he that wants protection may seek it any where , and when he hath it , is obliged ( without fraudulous pretence of having submitted himself out of fear ) to protect his protector as long as he is able . ' it was so far from defending his majesties authority , that without command they plainly justifie the actions of his usurping enemies . no person that hath suckt in hobs his principles , can be a loyal subject , and hence likewise it appears , that he did not ingeniously with his majesty , when he averts in his apology for his leviathan , in an epistle dedicated to the king , before problemata phisica , nec vitio vertant quod contra hostes pugnans &c. let none account me a criminal , that fighting against your enemies i took what arms i could , and brandished a two edged sword ; certainly those propositions fought against his majesty , and defended the cause of of his enemies ; that in the same book he did write against bishops and the doctrine of the church of england is manifestly proved before . in the common-prayer book are contained several doctrines of the church of england , to oppose or deny which ( as mr. hobs doth in the aforesaid book ) is made criminal , that is to be punished by the civil magistrate , by the first of queen eliza. cap. . the title of which is , that there be uniformity of prayer and administration of the sacraments , in which there are these words . ' be it enacted , that every per son or persons whatsoeverthat shall in any interludes plays , songs , rhymes , or by any other open words declare or speak any thing depraving or despiseing the same book , or any part thereof , or any thing therein contained , then the party convicted shall forfeit to the queen for the first offence an hundred marks . ' he concludes this tract with casting an odious and false scandal upon the whole christian clergy ; down from the whole council of nice to this present time , in these words ; ' so fierce are men for the most part in dispute , where either their learning or power is debated , that they never think of the laws , but as soon as they are offended they cry out crucify , forgetting what paul saith , even in case of obstinate holding of an error . . tim. . . the servant of the lord must not strive , but be gentle unto all men , apt to teach , patient , in meekness instructing those that oppose , if god peradventure may give them repentance to the acknowledging of the truth . ' t is true both the bishops and the presbyterians did accuse that book ( in the parliament ) of heresy : why could they be fierce , their learning and their power being not disputed , when he professes in that book he medled not with them , their power , or learning . those things make not the clergy fierce ; t is the person , the religion , the faith of the holy jesus for which the clergy have been and are still so zealously contending ; they are , and were piously fierce in opposing prophane heresies , and blasphemous impieties ; the zeal of the lord of hosts hath eaten up those holy divines ; their zelous defence of the doctrine of their master hath not violated the apostles direction given to the pastors of the church . tim. that reaches only those who erred through infirmity , not obstinacy . contumacious hereticks they are bound to oppose withall holy zeal and indignation . did not he blush to averr that they cryed crucifie , when they knew not the law. could they be ignorant of that law which they themselves put in execution : their ignorance of the law did not make them cry crufie , but knowing the law and gospel became profest enemies to those who by their antichristian opinions crucifie again the lord of glory . what reproach casts he upon religion when he loads the christian divines with such imputations . those that are verst in ecclesiastical history , and have read the fathers , cannot but conclude that the basil's , the gregory's &c. were men as great for learning and goodness as the world ever produced ; their fervent opposition of hereticks was not contrariant to that apostoliocal precept . the holy christian divines ( obeying the apostolical commands titus . . an heretick after the first and second admonition reject , pet. . . if any one bring another doctrine , receive him not into your house , nor bid him good speed . ) down from the apostles time to this day have and will be till christ come to judgement , zealous and pious opposers , of those who privately bring in damnable heresies denying the lord that bought them . finis .