A86009:39
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.
The third argument is drawn from the New Testament. The magistrate beareth not the sword in vain, for he is the minister of God, a revenger to execute wrath on him that doth evil, ⟨p. 13⟩Rom. 13. 4. But I assume; Heretics and Sectaries do evil, yea much evil, especially when they draw many others after them in their pernicious ways. It was the observation of one of the greatest Politicians of this Kingdom,1 That heresies and schisms are of all others the greatest scandals: yea more then corruption of manners. One of his reasons is, because every sect of them hath a diverse posture or cringe by themselves, which cannot but move derision in worldlings, and depraved politics, who are apt to contemn holy things. I know it will be answered, If any Sectary make a breach of peace, or disturb the State, then indeed the magistrate ought to redress it by a coercive power. So John the Baptist, pag. 57. So Mr. Williams, chap. 52. answereth, Rom. 13. 4. is not meant of evil against the Christian estate, but of evil against the Civill State. M. S. pag. 53. 54. tells us that he is not for the toleration of Sects and Schisms, except only upon this supposition, that the professors or maintainers of them be otherwise peaceable in the State, and every ways subject to the laws and lawful power of the civill Magistrate. I answer, the experience of former times may make us so wise as to foresee that heresy and schism tendeth to the breach of the civill peace, and to a rupture in the State as well as in the Church. What commotions did the Arians make in all the Eastern parts? the Macedonians in Greece? the Donatists in Africa? How did the Anabaptists raise and foment the bloody war of the Boors in Germany, wherein were killed above 100000 men?
The third argument is drawne from the New Testament. The magistrate beareth not the sword in vaine, for he is the minister of God, a revenger to execute wrath on him that doth evill, ⟨p. 13⟩Rom. 13. 4. But I assume; Hereticks and Sectaries doe evill, yea much evill, especially when they draw many others after them in their pernicious wayes. It was the observation of one of the greatest Politicians of this Kingdome,