A86009:33
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.
7. Whatsoever is not of faith is sin, Rom. 14. 23. Now when the Christian Magistrate punisheth […] against the Moral law, if he do this in faith and in assurance of pleasing God, he must have his assurance from the Word of God, for faith can build upon no other foundation: it is the Word which must assure the Conscience, God hath commanded such a thing, therefore it is my duty to do it, God hath not forbidden such a thing, therefore I am free to do it. But the will of God concerning Civill justice and punishments is no where so fully and clearly revealed as in the Judicial law of Moses. This therefore must be the surest prop and stay to the conscience of the Christian Magistrate.
7. Whatsoever is not of faith is sin, Rom. 14. 23. Now when the Christian Magistrate punisheth 〈…〉 against the Morall law, if he doe this in faith and in assurance of pleasing God, he must have his assurance from the Word of God, for faith can build upon no other foundation: it is the Word which must assure the Conscience, God hath commanded such a thing, therefore it is my duty to doe it, God hath not forbidden such a thing, therefore I am free to doe it. But the will of God concerning Civill justice and punishments is no where so fully and cleerly revealed as in the Judiciall law of Moses. This therefore must be the surest prop and stay to the conscience of the Christian Magistrate.
These are not my reasons (if it be not a word or two added by way of explaining and strengthening) but the substance of Piscators reasons: Unto which I add, 1. Though we have clear and full scriptures in the New Testament for abolishing the Ceremonial law yet we no where read in all the new Testament of the abolishing of the Judicial law, so far as it did concern the punishing of sins against the Moral law, of which Heresy and seducing of souls is one, and a great one. Once God did reveal his will for punishing those sins by such and such punishments. He who will hold that the Christian Magistrate is not bound to inflict such punishments for such sins, is bound to prove that those former laws of God are abolished, and to show some scripture for it. 2. That Judicial law for having two or three witnesses in judgement,