A86009:24
Wholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversy…VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie…
Wholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversy concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyranny and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chief arguments and exceptions used in The bloody tenet, The compassionate Samaritan, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ja. Cranford. Decemb 16. 1644.VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyrannie and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chiefe arguments and exceptions used in The bloudy tenent, The compassionate samaritane, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ia. Cranford. Decemb 16. 1644.
London: printed for Christopher Meredith, 1645
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
First,1 the law, Deut. 13. 6, 7, 8, 9. concerning the stoning and killing of him, who shall secretly entice people, saying, Let us go after other gods. If it be said, that this law did bind the Jews only, and is not moral nor perpetual. I answer, Jacobus Acontius, though he be of another opinion concerning this question then I am, yet he candidly and freely confesseth, that he seeth nothing in that law, which doth not belong to the New Testament, as well as the Old; for saith he, the reason and ground of the law, the use and end of it, is moral and perpetual, ver. 11. All Israel shall hear and fear, and shall do no more any such wickedness, as this is among you. But yet, saith Acont•us, this law doth not concern Heretics, who believe and teach errors concerning the true God or his worship; but only Apostates who fall away to other gods:* In this I shall not much contend with him; only thus far, if Apostates are to be stoned and killed according to that law, then surely seducing Heretics are also to receive their measure and proportion of punishment; The moral equity of the law requireth thus much at least, that if we compare Heresy and Apostasy together, look how much less the evil of sin is in Heresy, so much and no more is to be remitted of the evil of punishment, especially the danger of contagion and seducement, being as much or rather more in Heresy then in Apostasy; yea, that which is called Heresy being oftentimes a real following after other gods. ⟨p. 6⟩But the Law, Deut. 13. for punishing with death, as well whole Cities as particular persons, for falling away to other gods, is not the only law for punishing even capitally gross sins against the first Table. See Exod. 22. 20. He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed, Exod. 31. •4. Every one that defileth the Sabbath, shall surely be ut to death,