A86009:45
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.
But I proceed to a second answer. If by tares I should suppose only to be meant Idolaters, Heretics, and false worshippers (which is a gloss contrary to the text, as I have demonstrate) yet their argument will not conclude the forbearing or sparing of such, except only in such cases, and so far as the true worshippers of God cannot be certainly and infallibly dignosced from the false worshippers, as the wheat from the tares: as Jehu would not destroy the worshippers of Baal, till he was sure that none of the servants of the Lord were among them, 2 King. 10. 23. The reason why the tares are not to be plucked up, is, lest while ye gather up the tares, ye root up also the wheat with them, vers. 29. Now when a man is sure that he plucks up nothing but tares, or rather thorns, without the least danger to the wheat, how doth the Parable strike against his so doing? If M. S. will not believe me, let him believe himself, pag. 50. For my part, saith he, when the Civill Magistrate shall be far enough out of this danger of fighting against God, I have nothing to say against his fighting with superstition, heresy, schism, &c.
But I proceed to a second answer. If by tares I should suppose only to be meant Idolaters, Hereticks, and false worshippers (which is a glosse contrary to the text, as I have demonstrate) yet their argument will not conclude the forbearing or sparing of such, except onely in such cases, and so farre as the true worshippers of God cannot be certainly and infallibly dignosced from the false worshippers, as the wheat from the tares: as Jehu would not destroy the worshippers of Baal, till he was sure that none of the servants of the Lord were among them, 2 King. 10. 23. The reason why the tares are not to be pluckt up, is, lest while ye gather up the tares, ye root up also the wheat with them, vers. 29. Now when a man is sure that he plucks up nothing but tares, or rather thornes, without the least danger to the wheat, how doth the Parable strike against his so doing? If M. S. will not beleeve me, let him beleeve himselfe, pag. 50. For my part, saith he, when the Civill Magistrate shall be farre enough out of this danger of fighting against God, I have nothing to say against his fighting with superstition, heresie, schisme, &c.