A86009:36
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.
O but saith M. S. to A. S. pag. 51, 52. Idolatry and Idolaters were the adequate object of that coercive power in matters of religion, whereof we read in the Old Testament. Nor do we read that ever the lewish Kings or Magistrates attempted any thing against Sectaries or Schismatics. I answer, 1. The object of that coercive power of Josiah, 2 Chron. 34. 32. was generally the matter of the Covenant, that is, the taking away not only of Idolatry, but of all abominations, and a walking after the Lord, and keeping of his Testimonies, and Statutes, and Commandments, ver. 31. 33. Nehemiah did drive away the son of Eliashib the high Priest, not for Idolatry, but for marrying the daughter of Sanballat, and thereby defiling the Covenant of the Priesthood, Nehem. 13. 28, 29. Ezra made the Chief Priests, the Levites, and all Israel to enter into a Covenant and to swear, that they would put away the strange wives, and that it should be done according to the Law, Ezra 10. 3. 5. and whosoever would not come to Jerusalem for this thing, was not only himself excommunicated from the Church, but all his goods forfeited. v. 8. Artaxerxes decreed punishment for all who should oppose the Law of God, and the building of the Temple: wherein he is so far approved, as that Ezra blesseth God for it, Ezra 7. 26, 27. Whosoever will not do the law of thy God, and the law of the King, let judgement be executed speedily upon him, whether it be unto death, or unto banishment, or to confiscation of goods, or imprisonment, &c. which doth not concern Idolatry only, but generally the laws of God, v. 25. ⟨p. 11⟩Set Magistrates and Judges which may judge all the people, all such as know the laws of thy God. He who wrote Liberty of Conscience, p. 27, 28. is so far confounded with this laudable Decree of Artaxerxes, that he can say no more to it, but that it was the commandment of God, not an invention of men which Artaxerxes did thus impose, which is as much as we desire. But 2. Sects and Schisms are to be punished as well, though not as much as Heresy and Idolatry. There are degrees of faults, and accordingly degrees of punishments. Augustine wrote an Epistle to Bonifacius upon this occasion,